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THE 



NEW DIRECTORY 



FOR 



BAPTIST CHURCHES 



' ' Ut scias quomodo opporteat te in Domo Dei 
Conversarz, quae est Ecclesia Dei vivi, Columna 
et Firmamentum Veritatis." 



BY 

Edward T. Hiscox, D. D. 

Author of "Baptist Church Directory," "Baptist Short Method," "Stan- 
dard Manual," "Star Book for Ministers," "Pastor's 
Manual," "Star Book Series," etc. 



PHILADELPHIA ^4 

AMERICAN BAPTIST PUBLICATION SOCIETY 
1420 CHESTNUT STREET 

1894 







Copyright by 

EDWARD T. HISCOX. 

1894. 



PUBLISHERS' NOTICE. 



There has been no lack of manuals outlining the 
polity, faith, and practice of the Baptist denomina- 
tion. Many of these are still doing their work and 
doing it well. It is not expected to supplant these 
by "The New Directory," save as it may take their 
place for those who desire the most thorough discus- 
sion of our principles. For these it has been thought 
there might be a manual prepared, embodying the 
salient features of all others and yet more compre- 
hensive than either. This we believe has been at- 
tained in " The New Directory" by Dr. Hiscox, and 
we send it forth confident that it will meet the largest 
wants of our denomination in this direction for 
many years to come. 

Philadelphia, January, 18Q4. 



CONTENTS. 



PAGE 

Preface 7 

CHAPTER I. 
Propositions and Statements n 

CHAPTER II. 
A Christian Church 20 

CHAPTER III. 
Church Membership 61 

CHAPTER IV. 
Church Officers 83 

CHAPTER V. 
Christian Ordinances 119 

CHAPTER VI, 
Church Government 142 

CHAPTER VII. 
Church Discipline 160 

CHAPTER VIII. 
Unusual Difficulties 192 

CHAPTER IX. 
Christian Worship 216 

CHAPTER X. 
The Church's Mission 252 

5 



6 CONTENTS. 

CHAPTER XL page 

The Christian Ministry 277 

CHAPTER XII. 
Baptist Councils 311 

CHAPTER XIII. 
Related Societies 330 

CHAPTER XIV. 
Ordination ^ . . 344 

CHAPTER XV. 
Christian Baptism 386 

CHAPTER XVI. 
The Lord' s Supper 445 

CHAPTER XVII. 
Infant Baptism 468 

CHAPTER XVIII. 
Baptist History 492 



APPENDIX 



A. Creeds and Confessions 525 

B. Optional Resolutions 564 

C. Glossary of Authorities 567 

D. Rules of Order 576 

E. Forms and Blanks 585 

F. Benevolent Societies 594 



PREFACE. 

Thirty-four years ago (1859) the Baptist Church 
Directory was published as an ecclesiastical manual 
for use among Baptists. It met with immediate and 
hearty approval by both pastors and members of 
the churches, and was welcomed at once by a large 
circulation. That such a book is still needed is 
proven by the fact that after a constant and unin- 
terrupted use for an entire generation, it is in as 
great demand as ever. This, for a book of the kind, 
is declared by the publishers to be a case " altogether 
phenomenal." Since its first issue, within its field of 
denominational literature, probably a dozen differ- 
ent books treating of some departments of Baptist 
Church polity have appeared, had a brief run, then 
disappeared. The Directory, by its general plan, 
method of treatment, and exposition of principles, 
has so commended itself to the denomination as to 
be declared as nearly a "standard" on the subjects 
of which it treats, as anything short of the New 
Testament can be. About sixty thousand copies 
have been circulated in this country, while it has 



8 PREFACE. 

been translated more or less fully into at least seven 
different languages, by our missionaries in foreign 
lands, for use among the native churches. For 
such signal service rendered to Gospel truth and 
our distinctive faith, the author is devoutly thankful. 

Since the first appearance of the Directory the 
author has published several other manuals, mostly 
smaller, designed to meet the needs of specific de- 
partments in our Church life, usage, and order. In 
all, there are now nine of these manuals, the com- 
bined circulation of which, in this country, so far as 
can be ascertained, is not less than one hundred and 
sixty thousand copies. The Standard Manual has 
been translated into Spanish, for use in our churches 
in Mexico, Cuba, and elsewhere, among Spanish- 
speaking peoples. 

The present work, though constructed on the 
same general plan as the Directory, is an entirely 
new book, much more comprehensive, and contains 
more than double the amount of matter. It is entire- 
ly in harmony with previous manuals, as to Baptist 
polity, and neither abrogates nor antagonizes any 
of the fundamental principles announced or advo- 
cated in those previous issues. During the past 
quarter of a century the author has been written to 
repeatedly, asking his opinion and advice as to 'per- 
plexing cases in Church order and discipline, such 



PREFACE. 9 

as will frequently arise, and which no prescriptive 
rules can possibly anticipate. This work is intended, 
so far as possible, to meet such cases, by more ex- 
tended explanations of general principles. The ar- 
rangement of subjects and matter is lucid, the style 
is plain and simple, and the arguments are believed 
to be convincing. The book, it is confidently ex- 
pected, will commend itself to the people as a care- 
ful and sound exposition of Baptist Church polity 
and practice. 

When the Directory was issued in 1859, American 
Baptists numbered less than one million Church 
members. Now they have, about three and one-half 
millions. Many thousands of young people, and per- 
sons from other denominations and from families 
without religious instruction, are yearly gathered 
into our churches. These recruits came among us 
with all the rights of franchise, but with little or no 
previous instruction as to their exercise. They need 
to be taught as to the nature, duties and privileges 
of membership in the Church of Christ, if their ad- 
mission is to be made a blessing. Our Church 
members also, both young and old, need instruction 
as to our distinctive principles, and the reasons for 
them, if the integrity of our faith is to be preserved. 
If there be reasons for the maintenance oi a dis- 
tinct denominational existence, there is special 



10 PREFACE. 

urgency for the declaration and the defense of those 
reasons. The principles on which this Manual is 
constructed are drawn from the New Testament, 
and never in our history was there so much need of 
such an exposition and guide for members in our 
Church fellowship, as there is to-day. Let the 
necessity be recognized and met. 

May the favor of our gracious Heavenly Father 
attend this, as it has sanctioned previous efforts in 
the same direction, and make it a means of further- 
ance to the unity, harmony, spiritual vitality and 
efficiency of the churches, resulting in the glory of 
our Lord Jesus Christ, through the salvation of souls 
and the edification of the saints, is the sincere and 
prayerful desire of the writer, E. T. H. 

Mount Vernon, N. Y. f May 20, 1893. 



THE NEW DIRECTORY. 

CHAPTER I. 

PROPOSITIONS AND STATEMENTS. 

PROP. I. The Bible is a Divine Revelation given 
of God to men, and is a complete and infallible 
guide and standard of authority in all matters of 
religion and morals; whatever it teaches is to be 
believed, and whatever it commands is to be obeyed; 
whatever it commends is to be accepted as both 
right and useful; whatever it condemns is to be 
avoided as both wrong and hurtful; but what it 
neither commands nor teaches is not to be imposed 
on the conscience as of religious obligation. 

PROP. II. The New Testament is the constitution 
of Christianity, the charter of the Christian Church, 
the only authoritative code of ecclesiastical law, and 
the warrant and justification of all Christian institu- 
tions. In it alone is life and immortality brought 
to light, the way of escape from wrath revealed, and 
all things necessary to salvation made plain; while 
its messages are a gospel of peace on earth and of 
hope to a lost world. 

PROP. III. Every man by nature possesses the 



12 THE NEW DIRECTORY. 

right of private judgment in the interpretation of the 
Scriptures, and in all religious concerns; it is his 
privilege to read and explain the Bible for himself, 
without dictation from, or dependence on, any one, 
being responsible to God alone for his use of the 
sacred truth. 

Prop. IV. Every man has the right to hold such 
religious opinions as he believes the Bible teaches, 
without harm or hindrance from any one on that 
account, so long as he does not intrude upon, or in- 
terfere with, the rights of others by so doing. 

PROP. V. All men have the right, not only to be- 
lieve, but also to profess and openly declare, what- 
ever religious opinions they may entertain, providing 
they be not contrary to common morality, and do 
no injustice to others. 

Prop. VI. All men possess the common right to 
worship God according to the teachings of the 
Scriptures, as they understand them, without hin- 
drance or molestation, so long as they do not injure 
or interfere with the rights of others by so doing. 

Prop. VII. Civil governments, rulers and magis- 
trates are to be respected, and in all temporal mat- 
ters, not contrary to conscience and the word of 
God, to be obeyed; but they have no jurisdiction in 
spiritual concerns, and have no right of dictation to, 
of control over, or of interference with, matters of 
religion; but are bound to protect all good citizens 
in the peaceable enjoyment of their religious rights 
and privileges. 

PROP. VIII. No organic union of Church and State 



PROPOSITIONS AND STATEMENTS. 1 3 

should be tolerated, but entire separation maintained: 
the Church should neither ask for, nor accept of, sup- 
port from civil authority, since to do so would imply 
the right of civil dictation and control. The sup- 
port of religion belongs to those who profess it. 

PROP. IX. Christian men are to be good and law- 
abiding citizens, sustaining and defending the gov- 
ernment under which they live, in all things not 
contrary to conscience and the word of God; while 
such government is bound to protect them in the 
full enjoyment of all their rights and privileges, both 
civil and religious. 

PROP. X. Religion is to be free* and voluntary, 
both as to faith, worship and service; neither con- 
formity to, nor support of, religion in any form, 
should be compulsory. Christian faith and practice 
are matters of conscience and personal choice, and 
not subject to official dictation; and for either civil 
or ecclesiastical authority to enforce conformity, 
punish dissent, or compel the support of any form 
of worship, is a crime against the rights of man, an 
assumption of divine prerogatives, and treason 
against Christ, the only Lord of the conscience and 
sovereign of the soul. 

PROP. XL None but regenerated persons ought 
to be, or properly can be, members of a Christian 
Church, which is a spiritual body separate from the 
world and distinct from the state, and to be com- 
posed of spiritual members only. 

PROP, XII. Pastors are not to be imposed on 
churches nor taken from them without their consent; 



14 THE NEW DIRECTORY. 

but are to be chosen by them, each for itself, at its 
own option, as by free men in Christ, who have a 
right to the choice and election of their religious 
teachers. 

Prop. XIII. Christ is the only Head over, and 
Lawgiver to, His churches. Consequently the 
churches cannot make laws, but only execute those 
which He has given. Nor can any man, or body of 
men legislate for the churches. The New Testa- 
ment alone is their statute book, by which, without 
change, the body of Christ is to govern itself. 

DISTINCTIVE CHARACTERISTICS. 

In what respects do Baptists differ from other 
Christian denominations ? 

This is a question sometimes asked, and one which 
even Baptists themselves not unfrequently find it 
difficult to answer. If others misunderstand or mis- 
interpret them, they should understand their own 
position, and be able to give a reason for it; they of 
all men, should be well instructed in the 4< kingdom 
of heaven," especially so far as relates to their pecul- 
iar faith and order. Every honest mind searching 
for truth will ask, "What does the Bible teach?" 
rather than, " What do men believe ? " Yet the for- 
mer is often better learned by well understanding 
the latter. The opinions of men and the creeds of 
the churches are important to be known, for infor- 
mation if not for authority. 

The following points indicate the more important 



PROPOSITIONS AND STATEMENTS. 1 5 

respects in which Baptists differ from others, as to 
religious opinion and practice: 

1. As to a Christian Church. 

They hold that a Church is a company of disci- 
ples, baptized on a profession of their faith in Christ, 
united in covenant to maintain the ordinances of 
the Gospel, and the public worship of God; to live 
godly lives, and to spread abroad the knowledge of 
Christ as the Saviour of men. 

Consequently an ecclesiastical system consisting 
of many organic units, a confederation of religious 
societies under one' general government or head, 
is not a Christian Church, though sometimes bearing 
that designation. . 

2. As to Baptism. 

They believe that baptism is the immersion, dip- 
ping, or burying a candidate in water, on a profes- 
sion of his faith in Christ, and that such is the only 
form of baptism taught in the New Testament, or 
practised by the Apostles and first Christians. Con- 
sequently the form is essential to the ordinance, 
and nothing but immersion can be scriptural baptism. 

Therefore sprinkling, pouring, and whatever other 
use of water may be resorted to, are not baptism at 
all, but substitutes for it. On the contrary, Pedo- 
baptists hold that sprinkling and pouring are equal- 
ly valid baptism with immersion, and because more 
convenient, are to be preferred. 



1 6 THE NEW DIRECTORY. v * 

3. Proper Subjects for Baptism. 

Baptists assert that the only propyl r jects for 
baptism are regenerated persons; those who have 
exercised and professed a saving faith in Cnrist, and 
are living orderly Christian lives. 

On the contrary, some hold and teach that unre- 
generate persons may be baptized as a means of 
grace; while all Pedobaptists claim that unconscious 
infants, unregenerate and incapable of faith, should 
receive baptism on the faith of parents, or sponsors. 
All of which Baptists declare to be plainly contrary 
to the word of God and the economy of grace. 

4. Proper Subjects for Communion. 

As to who have the right and properly should 
come to the Communion of the Lord's Supper, Bap- 
tists claim that only regenerate persons, baptized 
on a profession of their faith, and living in a godly 
and Christian manner as members of a church, have 
a right to, or can properly partake of, the Supper. 
Of course, then, baptism is prerequisite to the Sup 
per; of course, also, the Church is to judge the 
qualifications of those who enjoy its privileges. 

On the contrary, some believe and teach that 
baptism is not prerequisite to the Communion, 
therefore unbaptized persons may rightfully come 
to the Lord's table; some also teach that conversion 
is not prerequisite to baptism and church-member- 
ship, while others assert that each one should judge 
of his own fitness, and the Church cannot properly 
deny the privilege to any one who desires it. 



PROPOSITIONS AND STATEMENTS. \J 

All Pedobr ts invite to the Supper persons 
only spring j. ^y/hom Baptists regard as unbaptized; 
the Roman Church gives to the laity the Commun- 
ion in,on,e kind only, withholding from them the 
cup, and the Greek Church gives the Eucharist, as 
they do baptism, to unconscious infants. All of 
which Baptists consider contrary to the Scriptures, 
and subversive of Gospel order in the churches. 

5. Subjects for Church Membership. 

What class of persons should compose and be ad- 
mitted to the fellowship of Christian churches ? 

v^tists say that godly persons, baptized on a 
.ofession of faith, are the only proper and suit- 
able persons. That all others should be denied ad- 
mission, and if already within the Church should be 
cast out. 

Consequently, to receive unconverted persons, 
whether infants or adults, destroys the spiritual 
character of the body, and forms an unholy alliance 
with the world, instead of maintaining a broad and 
distinctive sepaiation between them. 

6. The Form of Church Government. 

Is there any form of government for the churches 
taught in the New Testament? And if so, what is 
it ? Baptists assert that each particular local Church 
is self-governing, and independent of all othei 
churches, and of all persons and bodies of men 
whatever, as to the administration of its own affairs; 
that it is of right, and should be, free from any other 



1 8 THE NEW DIRECTORY. 

human authority, whether civil or ecclesiastical, and 
that this is the New Testament idea of church gov- 
ernment. 

Others, however, with great diversity of opinion, 
hold and teach that local congregations of Chris- 
tians should not govern themselves, but be gov- 
erned by popes, bishops or priests, assemblies, 
conferences, conventions, councils, consociations, 
synods or presbyteries. All of which Baptists con- 
sider as contradictory of the New Testament and 
the practice of the primitive churches. 

7. As to Church Officers. 

What and how many are the Scriptural officers of 
a Christian Church ? Baptists hold that they are 
two; pastors and deacons: besides these, there are 
no others. They assert that bishop and elder in the 
primitive churches were identical in office and au- 
thority, being pastors when holding the superinten- 
dence of churches, and evangelists when preaching 
from place to place; and that ruling and teach- 
ing elders were not, and properly should not be, dis- 
tinct and separate offices in the churches. Conse- 
quently bishops are not a superior order of the 
clergy, nor ruling elders an order distinct from 
teaching elders. 

On the contrary, other denominations claim more 
than two orders in the ministry and officers in the 
churches, running through a long list from pope 
to pastor, from cardinal to curate, from dean to 
deacon. 



PROPOSITIONS AND STATEMENTS. 1 9 

8. As to Doctrinal Belief. 

In doctrine, Baptists agree very nearly with 
other evangelical Christians. They are what is 
usually called Calvinistic, as opposed to Arminian 
views of free-will and the sovereignty of grace. 
They hold the unity of the Godhead, and the equal 
Divinity of the Father, Son and Spirit: a full and 
free salvation proclaimed to all in Christ; the atone- 
ment and redemption by the meritorious sacrifice of 
Christ; justification by faith, not by works; the ab- 
solute necessity of regeneration in order to salvation ; 
the Holy Spirit the author and finisher of saving 
faith and sanctification; the personal election of be- 
lievers; the perseverance of the saints by upholding 
grace; the resurrection of the body, and the life 
everlasting; also the endless duration of rewards 
and punishments, to be assigned by Christ, the judge 
of quick and dead, at His coming and glory. 

There may be others, but the above named con- 
stitute those which chiefly mark the difference be- 
tween Baptists and other Christians. These are the 
questions in respect to which misapprehensions most 
frequently arise, and on which information is most 
likely to be sought. And on all of them, while Bap- 
tists do not claim to be faultless, nor beyond the 
possibility of mistake and error, they appeal to the 
Bible, to history, to philology, in justification of their 
views, and in support of their position. 



CHAPTER II. 

A CHRISTIAN CHURCH. 

A Christian Church is a company of regen- 
erate persons, baptized on a profession of faith in 
Christ; united in covenant for worship, instruction, 
the observance of Christian ordinances, and for such 
service as the gospel requires; recognizing and ac- 
cepting Christ as their supreme Lord and Lawgiver, 
and taking His Word as their only and sufficient 
rule of faith and practice in all matters of conscience 
and religion. 

I. meaning of the word. 

The word Church is of uncertain derivation : Eng- 
lish, Church; Scottish, Kirk; Anglo-Saxon, Cyric; 
German, Kirche; Danish, Kyrke ; Swedish, Kyrka; 
Russian, Zerkow. It is used as the equivalent, if 
not derived from the Hebrew Kahal; Latin, Curia, 
and has usually been derived from the Greek Kuri- 
akon — "belonging to the Lord." This is, however, 
disputed by good authority. But Ekklcsia is the 
accepted equivalent Greek word used in the New 
Testament, and translated Church. This word is 
used to designate the visible " Kingdom of heaven" 
on earth, the company of God's elect people chosen 
in Christ Jesus; His spiritual Israel of the New Dis- 



A CHRISTIAN CHURCH. 21 

pensation — what Alford calls "the congregation of 
the faithful."* 

Ekklesia is composed of ex, from, or out of, and 
kaleo, to call — called out from. It denotes a com- 
pany, or assembly of persons, called out, selected, 
chosen and separated from a larger company, a more 
general concourse of people. According to the 
usages of Greek civil life, the Ekklesia was, as the 
lexicons define it, "an assembly of citizens called 
together for deliberative purposes ; a legislative 
assembly, called to discuss the affairs of state." It 
was an orderly and an organized assembly, consist- 
ing of those possessing the rights of citizenship, for 
the consideration of public affairs, and the enact- 
ment and enforcement of laws pertaining to the 
public welfare, as distinguished from the common 
populace at large, an incidental concourse, or a dis- 
orderly crowd of people. t 

Bishop Trench gives the following elucidation : 

"We have Ekklesia in three distinct stages of meaning — the 
Heathen, the Jewish, the Christian. In respect of the first, 
Ekklesia, as all know, was the lawful assembly in a free Greek 
city of all persons possessed of the rights of citizenship for 
the transaction of public affairs. That they were summoned, 
is expressed in the latter part of the word; that they were 
summoned out of the whole population, a select portion of it, 
including neither the populace, nor yet the strangers, nor 
those who had forfeited their civic rights; this is expressed 

* See Matt. 16: 18; 18: 17. 

\ See Grimms-Wilkes N. T. Lexicon, Liddell & Scott, Robin- 
son, et aU 



22 THE NEW DIRECTORY. 

in the first part. Both the calling, and the calling out, are 
moments to be remembered when the word is assumed into 
a higher Christian sense, for in them the chief part of its 
peculiar adaptation to its auguster uses lies." — Synonyms of 
the New Testameiit, pp. 17, 18; Ed. 1857. 

Still true to its original classical idea and scope 
of meaning, when the word was adopted into Chris- 
tian literature and applied to higher and more sacred 
uses, it designated a company called out from the 
world, elected, chosen and separated — Eklektoi, the 
elected, the faithful, called to be saints. And thus a 
selected and separated company, to constitute " the 
Kingdom of Christ," "the Church of the living God," 
"a peculiar people" sanctified to Himself. Here, 
also, we have the further idea, fundamental to its 
primitive meaning, of an organized company, with 
laws, officers and ordinances for the orderly trans- 
action of affairs, and the performance of service con- 
templated in their calling and institution. 

II. USES OF THE WORD. 

The word Ekklesia is found one hundred and fif- 
teen times in the New Testament. In one hundred 
and ten of these instances it has /reference to the 
institution known as the Church, "m three instances 
it is used in what Trench calls the " heathen sense," 
being applied to the assembly gathered at Ephesus, 
on the occasion of the riot incited against Paul and 
his associates — Acts 19: 32, 39, 41. Notice, how- 
ever, that the excited and riotous multitude was the 



A CHRISTIAN CHURCH. 23 

oklos — a crowd, a confused and disorderly multitude, 
Acts 2 : 35, and not the Ekklesia, which was the 
official and authoritative assembly, to which such 
cases of« popular disturbance and disorde-r were ap- 
pealed for suppression and settlement. In /ze/<? cases 
this word is used in the "Jewish sense," being ap- 
plied to ancient Israel as God's chosen and separated 
people. In the address of Stephen before his ac- 
cusers, when referring to Mosaic history, he said : 
" This is he that was in the Church (Ekklesia) in the 
wilderness, with the angel which spoke to him." — 
Acts 7 : 38 ; and in the Epistle to the Hebrews, a 
citation from the Twenty-second Psalm, according 
to the Seventy, " I will declare thy name unto my 
brethren; in the midst of the Church (Ekklesia) will 
I sing praise unto thee." — Heb. 2:12; Ps. 22 : 22. 
The Alexandrian translators of the Hebrew 'Scrip- 
tures into Greek used this word to designate the 
entire congregation of Israel, the whole Hebrew 
commonwealth, as an organic unity. Under the 
theocratic government of the Old Dispensation, the 
seed of Abraham constituted a distinct congrega- 
tion, called out and separated from all other peoples 
and races, organized under a polity peculiarly their 
own, with laws, ordinances and services as distinct 
as their own calling and race life. Hence the pro- 
priety and force of this word as a designation of the 
Hebrew people. 

In the " Christian sense" the word Ekklesia has a 
twofold signification in the New Testament. First, 
it is used, in its primary and literal sense, to desig- 



24 THE NEW DIRECTORY. 

nate a visible, local congregation of Christian disci- 
ples, meeting for worship, instruction and service. 
Second, it is used in a secondary and figurative sense, 
to designate the invisible, universal company, in- 
cluding all of God's true people on earth and in 
heaven. There is, then, the visible, local Church, 
and the invisible, universal Church. In the latter 
case the word represents a conception of the mind, 
having no real existence in time or place, and not a 
historical fact, being only an ideal multitude with- 
out organization, without action, and without cor- 
porate being. 

Of the one hundred and ten instances in which 
Ekklesia is rendered Church in the New Testament, 
more than ninety are applied to a visible, local con- 
gregation, or company of disciples, meeting in a 
given ' place, for a given purpose. This is the pri- 
mary and literal signification of the word. Thus it 
is said, "Paul called the elders of the Church;" 
"The Church of God at Corinth;" "The Seven 
churches of Asia;" "The ChurchofEphesus;" "The 
churches of Galatia." But when it is said, "Christ 
also loved the Church, and gave Himself for it, that 
He might present it to Himself a glorious Church," 
etc., Eph. 5 : 25, 27, it presumably refers to no par- 
ticular congregation of believers, but to the entire 
company of the saved — the universal, invisible 
Church. In the same way is interpreted the much- 
quoted declaration of Jesus : "On this rock will I 
build my Church."— Matt. 16: 18. Also, "To the 
intent that now .... might be known by the 



A CHRISTIAN CHURCH. 25 

Church the manifold wisdom of God." — Eph. 3 : 10. 
" He is the head of the body, the Church." — Col. 1 : 
18. "The general assembly and Church of the 
first-born, which are written in heaven." — Heb. 12 : 
23. These, with a few other passages, are supposed 
to refer not to any localized congregations of be- 
lievers, but to the universal fellowship of the faith- 
ful. And yet it is likely that some of the passages 
usually thus interpreted might, by a more careful 
exegesis, be found to bear the primary and literal 
meaning of a particular, congregation. Certain it is 
that this literal meaning of the word is its first and 
ruling signification, as is certified in a vast majority 
of cases. And if in certain cases another meaning 
attaches to it, such other meaning is purely tropical 
and secondary. And such secondary meaning 
grows directly out of, and bears a strict resemblance 
to, the primary. 

The word Church, in common language, is used 
with a large latitude of meaning. It is applied to a 
congregation of Christian worshipers, to a religious 
establishment, to a given form of ecclesiastical or- 
der, to the aggregate of all the saints, and to a 
building used for religious purposes. This last-named 
use, though common, is hardly legitimate, and the 
passages of Scripture sometimes cited to justify it 
(Rom. 16: $; 1 Cor. 11: 18; 14: 19, 28) will not war- 
rant such application. And to call the aggregate 
of those who profess the Christian faith — of all 
names in all the world — " the Christian Church," is a 
misuse of the word not warranted by the Scriptures. 



26 THE NEW DIRECTORY., 

There is no such thing as a universal Church on 
earth embraced in one grand communion. Equally 
baseless and unsupported by Scripture is the claim 
that all the religious congregations of a nation, or of a 
given form of faith in a nation, constitute a national, 
or a denominational church. It contradicts the New 
Testament idea. It is common to speak of "the 
Church of England," or "the Church of Russia," or 
" the Church of Rome." We understand what is in- 
tended, but such terms are extra-evangelical, and 
untrue to the New Testament idea. 

III. MARKS OF A TRUE CHURCH. 

Are there any marks, or signs, by which a true 
Church can be known ? If so, what are they ? If 
our ideas as to what constitutes a true Church be 
erroneous or confused, we shall be likely to go 
astray as to all that follows, and misinterpret its 
polity, order, ordinances, its structure, government 
and purpose. All the various Christian communions, 
both ancient and modern, have, in their dogmatic 
symbols, more or less fully, given their conception 
of a true Church. These definitions are found in 
their standard creeds and confessions of fait'h; and 
it is to be observed that they all assume to start 
with the New Testament idea. But as they proceed 
they do more and more diverge, and complicate the 
primitive simplicity with their ecclesiastical sur- 
roundings, their educational prepossessions, or with 
what trusted authority decides a Church ought to 
be, rather than what it is. 



A CHRISTIAN CHURCH. 2^ 

It may be noted that our Savior used the term 
Ekklesia but on two occasions, in both briefly, and 
without definitions or explanations, as reported in 
the Gospel narratives — Matt. 16: 18; 18: 17. His 
oft-repeated expression was, "the Kingdom," "the 
Kingdom of God," many times repeated; "the 
Kingdom of heaven; " " the Son of man coming in 
His Kingdom;" " my Kingdom;" " the children of 
the Kingdom." Now, it is manifest that the Kingdom 
and the Church are vitally related, but not identical. 
The Kingdom is a fact in the world, being a moral 
and spiritual reign of truth and righteousness in the 
hearts and lives of men, Christ Himself being King, 
His word law, and His Spirit the indwelling life. 
But there is no outward form, no organization, no 
corporate life. The Church is the outward, visible, 
organic expression and development of this spirit- 
ual, real, but invisible Kingdom of Christ ; not a 
perfect counterpart, but an imperfect representation; 
since the Church may contain some not in the 
Kingdom, and the Kingdom may contain many not 
in the churches. 

The Latin Church gives this definition of a 
Church : 

" The company of Christians knit together by the profes- 
sion of the same faith, and the communion of the same 
sacraments, under the government oi lawful pastors, and 
especially of the Roman bishop, as the only vicar of Christ 
on earth." — Bellarmine De Eccl. Mil., III., 2. 

The Greek Church gives this definition : 

"The Church is a divinely instituted community of men, 



28 THE NEW DIRECTORY. 

united by the orthodox faith, the law of God, the Hierarchy, 
and the sacraments." — Full Catec, of the Orthodox Est. 
Church. 

The Church of England defines after this 
manner : 

" A congregation of faithful men, in which the pure Word 
of God is preached, and the sacraments duly administered 
according to Christ's ordinances, in all those things that of 
necessity are requisite to the same." — Thirty-Nine Articles, 
Art. XIX. 

The Augsburg Confession has the following : 

"A congregation of saints, in which the gospel is purely 
preached, and the sacraments are rightly administered." 
—Aug. Con/., Art. VII. 

The Helvetic Confession states it thus : 

" The Church is a community of believers, or saints, gath- 
ered out of the world, whose distinction is to know and to 
worship, through the Word and by the Spirit, the true God 
in Christ the Savior." — Helv. Conf., Art. XVII. 

The Belgic Confession gives this definition : 

"A true congregation or assembly of all faithful Chris- 
tians, who look for their salvation only from Jesus Christ, as 
being washed by His blood and sanctified by His Spirit." 
— Belg. Conf., Art. XXVII. 

The Saxon Confession defines in these words : 

" A congregation of men embracing the gospel of Christ, 
and rightly using the sacraments." — Saxoti Conf., Art. XII. 

The Scottish Confession puts it in these words: 

"The Church is a society of the elect of all ages and 



A CHRISTIAN CHURCH. 29 

countries, both Jews and Gentiles; this is the Catholic, or 
universal Church. This Church is invisible, and known only 
to God."— Scot. Conf., Art. XVI. 

The Westminster Assembly's definition is this: 

"Particular Churches in the primitive times were made 
up of visible saints, viz., of such as being of age, professing 
faith in Christ, according to the rules of faith and life taught 
by Christ and his Apostles, and of their children."* — West. 
Assem. Directory ; Neats Hist. Puritans, Vol. II, p. 46Q, 
Appendix. 

Baptists have attached less importance to creed 
statements than most other denominations. Never- 
theless they, too, have some historical symbols 
which they respect and use, but to which they are 
not bound. 

A Confession of Faith, issued by seven Bap- 
tist Churches in London, put forth A. D. 1643, as 
a vindication from the aspersions and calumnies of 
their opponents and enemies, defines a Church as 
follows : 

" Jesus Christ hath here on the earth a spiritual kingdom 
which is His Church, whom He hath purchased and redeemed 
to Himself, as a peculiar inheritance : which Church is a com- 
pany of visible saints, called and separated from the world 
by the Word and Spirit of God, to the visible profession of 
the faith of the gospel; being baptized into that faith, and 
joined to the Lord, and to each other, by mutual agreement, 
in the practical enjoyment of the ordinances by Christ their 
head and King."— Bap. Conf., 1643, Art. XXXIII. 

*See Schaff's Creeds of Christendom; Smith's Bible Diet.; Ap- 
pend. B., Art. Ch. ; Cyclop. Bib. Eccl. and Theo. Lit. Art. Ch., 
et al. 



30 THE NEW DIRECTORY. 

A Baptist Confession, put forth by the elders 
and brethren of many Baptist congregations in Lon- 
don, 1677, evidently based on that of 1643, and 
adopted by the " General Assembly" of ministers 
and delegates of more than one hundred "baptized 
Churches," in 1689, says: 

"The Lord Jesus Christ collecteth out of the world to 
Himself, through the ministry of His Word by His Spirit, 
those that are given to Him by the Father, that they may 
walk before Him in all the ways of obedience, which He pre- 
scribeth to them in His Word. Those thus called He com- 
mandeth to walk together in particular societies or churches, 
for their mutual edification, and the due performance of the 
public worship which He requireth of them in the world. 
The members of these churches are saints by calling, visibly 
manifesting and evidencing their obedience unto the call of 
Christ; and do willingly consent to walk according to the 
appointment of Christ, giving up themselves to the Lord, and 
one to another, by the will of God, in professed subjection 
to the ordinances of the gospel."* — Art. XXVI., sees, j, 6. 

The New Hampshire Confession more briefly 
gives the following definition of a Church: 

" A visible Church of Christ is a congregation of baptized 

believers, associated by covenant in the faith and fellowship 

of the Gospel; observing the ordinances of Christ, governed 

, by his law, exercising the gifts, rights, and privileges invested 

in them by His Word."— N. H. Con/., Art. XVI. 

* In 1742 the old Philadelphia Association adopted, with some 
additions and changes, this English Confession of 1689, since 
which it has been known in this country as " The Philadelphia 
Confession." 



A CHRISTIAN CHURCH. 3 1 

IV. SIGNS OF A TRUE CHURCH. 

By what signs, notes, or attributes may a true 
Church of Christ be known ? 

To this question the Roman Catholic Catechism 
answers: "Unity, holiness, catholicity, apostolicity, 
and perpetuity." To these, Bellarmine and others, 
from the ultra papal standpoint, add various others. 
These attributes Protestants accept as signs, only 
with their own definitions. But, if accepted, they 
must be predicated, to a certain extent, of "the in- 
visible, universal Church." More distinctively Prot- 
estant, however, are added these marks, oft-repeated 
in their definitions, " the preaching of the pure Word 
of God, and the right administration of the sacra-* 
ments." But these have reference rather to the ac- 
tion of the Church's life, than to the substance of 
that life — to what is done in the Church, rather than 
to what constitutes the Church. 

I. Unity. This is true from the New Testament 
point of view, which Baptists emphatically accept as 
thus taught: " Endeavoring to keep the unity of the 
Spirit, in the bond of peace. There is one body, and 
one Spirit, even as ye are called in one hope of 
your calling; one Lord, one faith, and one baptism; 
one God and Father of all, who is above all, and 
through all, and in you all." — Eph. 4 : 3-6. There is 
one head — Christ. There is one body — the Church. 
But the doctrine that the unity of the Church consists 
in the combination of many separate congregations 
of Christians into one general or universal assembly 



32 THE NEW DIRECTORY. 

of like faith and order, whether taught by Catholics 
or Protestants, is not taught in the Scriptures, and is 
repudiated by Baptists. There is, however, a spir- 
itual unity in the " Communion of Saints," existing 
among all who are truly born of God, however vari- 
ous and dissimilar their ecclesiastical polity and 
relations may be. 

2. Holiness. This marks a true Church, because 
only such as are born of the Spirit, and become 
" new creatures in Christ Jesus" are suitable persons 
to be, or can properly become, members of it. They 
are called "saints," sanctified ones. "Unto the 
Church of God, which is at Corinth, to them that are 
sanctified in Christ Jesus, called to be saints." — I Cor. 
I :2. "As the elect of God, holy and beloved." — 
Col. 3 : 12. " Ye also, as lively stones, are built up 
a spiritual house, a holy priesthood, to offer spiritual 
sacrifices." — I Peter 2 : 5. This holiness may not be 
perfect and absolute as to any one member, much 
less as to the entire body; nevertheless it is what 
the gospel claims, and is the prevailing mark of 
those who are united to Christ, as the branch is to 
the vine. Being characteristic, therefore, of individ- 
ual believers, it becomes characteristic of the con- 
gregation of believers. But the papal claim that 
holiness comes from a union with that, as the only 
true Church, is an absurd fiction, not to be credited, 
or seriously considered. 

3. Catholicity. Various ecclesiastical establish- 
ments arrogate, each to itself, universality, and 
claim to be the only " Catholic Church." Such a 



A CHRISTIAN CHURCH. 33 

claim is made by the Latin, the Greek, the English, 
and other prelatical systems. Such claims, how- 
ever, have no foundation whatever in the historical, 
or doctrinal teachings of the New Testament. But 
if catholicity may be interpreted to mean a recog- 
nition of the essential spiritual unity of the faith in 
all of Christ's redeemed people, and a willingness 
to accord sainthood to all of every name and nation 
who bear the image and have the spirit of their 
Lord, then every congregation of evangelical disci- 
ples is a Catholic Church. " Of a truth I perceive 
that God is no respecter of persons; but in every 
nation, he that feareth Him, and worketh righteous- 
ness, is accepted of Him." — Acts 10:34, 35. "For 
the same Lord over all, is rich unto all that call 
upon Him." — Rom. 10: 12. 

4. Apostolicity. It is the claim of the Roman, 
and of some other prelatical and High-Church com- 
munions, that they have an unbroken succession of 
ministerial gifts and ordinations direct from the 
Apostles — what is sometimes termed " the historical 
episcopate." And if a succession in the ministry, 
then a succession largely also in Church order, and 
sacramental efficacy. This claim is historically 
groundless, and doctrinally useless. But the true apos- 
tolicity consists not in succession, but in possession; 
for they who possess and exhibit the doctrines, the 
spirit and the life of the Apostles, have right to 
claim this mark of a true gospel Church. " For 
other foundation can no man lay, than that is laid, 
which is Jesus Christ." — 1 Cor. 3:11. " Now there- 



34 THE NEW DIRECTORY. 

fore ye are no more strangers and foreigners, but 
fellow citizens with the saints, and of the household 
of God; and are built upon the foundation of the 
Apostles and prophets, Jesus Christ Himself being 
the chief corner-stone." — Eph. 2: 19, 20. 

5. Perpetuity. This has reference, not to a con- 
tinuance of official administration, as in the previous 
note, but to visible and corporate Church life. And, 
strange to say, some Baptists have been cour- 
ageous enough, and indiscreet enough to assert that 
an unbroken succession of visible, organized congre- 
gations of believers similar to their own, and there- 
fore substantially like the primitive churches, can 
be proven to have existed from the Apostles until 
now. Such claims may well be left to papal audacity. 
For those who learn from that storehouse of sacred 
truth — the New Testament — what are the spirit, doc- 
trine, ordinances, and polity of a Church of Christ, 
and practice the same, it matters nothing whether 
the chain of organic perpetuity may never have 
been broken, or broken a thousand times. They are 
the true disciples of Christ who have His spirit; the 
true successors of the Apostles who follow their 
teachings, and imitate their lives. " They continued 
steadfastly in the Apostles' doctrine, and fellow- 
ship, and in breaking of bread, and in prayers." — 
Acts 2:42. "And you being in time past alienated 
and enemies in your mind, by wicked works, yet 
now hath He reconciled, in the body of His flesh, 
through death, to present you holy and without 
blemish, and unreprovable before Him; if so be that 



A CHRISTIAN CHURCH. 35 

ye continue in the faith, grounded and steadfast, and 
be not moved away from the hope of the gospel." — 
Col. 1 : 21-23. 

Strictly speaking, perpetuity is predicated of the 
invisible Church only. It is " the kingdom of heav- 
en" on earth; "the Messiah's reign," which is per- 
petual. " In the days of these kings shall the God 
of heaven set up a kingdom which shall never be 
destroyed." — Dan. 2 144. " But the saints of the 
Most High shall take the kingdom, and possess the 
kingdom forever, even forever and ever." — Dan. 
7 :i8. " Upon this rock will I build my Church, and 
the gates of Hades shall not prevail against it." — 
Matt. 16:18. " Lo, I am with you alway, even 
unto the end of the world." — Matt. 28 : 20. 

But visible churches — local congregations — are 
largely subject to the mutations of human society. 
They rise and fall ; they grow and decay ; they 
flourish, decline and disappear. Many a "candle- 
stick" has been removed out of its place, and many 
more will be. But the cause is imperishable, and 
the foundations shall never be removed. 

V. NOT A CONFEDERATION. 

A Christian Church, therefore, is not a confedera- 
tion of many local congregations, under some one 
general head, whether that be a person, as bishop, 
patriarch, or pope; or under some system of gov- 
ernment, as presbytery, synod, conference, or assem- 
bly. It is not an ecclesiastical system, extending 
over a wide area of country, claiming the right of 



36 THE NEW DIRECTORY. 

control over all of similar faith within such territory. 
Such, at least, is far from the New Testament idea 
of a Church. The expressions found in the Acts 
and the Epistles clearly define and fix the primitive 
notion of a Church. 

We read: "Then had the churches rest," and 
" were established in the faith." Not " the Church" 
mark, as if all disciples were grouped in one com- 
prehensive body. " The churches of Christ salute 
you." " The churches of Galatia; " not " the Church." 
"The churches of Asia salute you." "Messengers 
of the churches" "The churches throughout all 
Judea and Galilee and Samaria;" "the churches of 
Macedonia; " " the Church which was at Jerusalem ; " 
" the Church of the Thessalonians;" " the Church of 
the Laodiceans." "As I teach in every Church." 
" Ordained elders in every Church." " The Church 
which is at Cenchrea." "Greet the Church that is 
in their house." " If therefore the whole Church be 
come together into one place." " With the Church 
in their house." No one can fail to understand the 
force of such expressions. 

Note i. — An organization of professing Christians may- 
fail in some respects to meet the requirements of the Gospel, 
and still be a Church, providing it fulfills the fundamental 
conditions of a Scriptural faith and practice, holding the 
headship of Christ, maintaining the Ordinances and the min- 
istry of the word in their purity. 

Note 2. — But if it ceases to recognize and submit to Christ 
as its supreme ruler, and to receive His word as its supreme 
law, then it ceases to be a Church of Christ, though it may 



A CHRISTIAN CHURCH. 37 

still preserve its religious character and retain many evangeli- 
cal marks. 

. Note 3. — No Church, however sound its orthodoxy, or 
perfect its order, can fulfill the conditions of its existence 
without the indwelling life of Christ in its members, they 
walking in the Spirit, and not fulfilling the lusts of the flesh. 
Its importance and efficacy, therefore, depend not on mere 
mechanical conformity to any, even a divine model, so much 
as on the life and power of godliness in its constituent ele- 
ments. 

VI. ANALOGICAL DEFINITIONS. 

The Church is not unfrequently spoken of in the 
New Testament in figurative language, in which 
certain analogies are suggested, in the use of which 
the nature, purpose and relations of this institution 
are more clearly represented. The fact that these 
tropes were not intended as logical definitions, and 
do only incidentally define, makes them perhaps the 
more interesting. The similarities elucidate, and 
the comparisons, so far as they were intended to ap- 
ply, are accurate and instructing. 

" And gave Him to be head over all things to the 
Church, which is His body." — Eph. 1:22. Christ 
the head, and the Church His body. This is equally 
true of the Church universal and invisible, and of the 
Church local and visible. Head over all things, 
and in all respects. The head is the intelligent 
director, the authoritative lawgiver, to the body, 
and furnishes the will-force for active obedience. 
The Church as the body is to obey the directions, 
and to execute the authoritative mandates of Christ, 



38 THE NEW DIRECTORY. 

the head. The figure indicates the intimate, sensi- 
tive, and sacred relation existing between Christ and 
His people. Also observe, there are not many 
heads, but one only — Christ. A many-headed body 
would be a monstrosity. In God's methods and 
operations there are the beauty artd the symmetry of a 
sacred unity. 

" Husbands, love your wives, even as Christ also 
loved the Church, and gave Himself for it." " So 
ought men to love their wives as their own bodies." 
"For no man ever yet hated his own flesh; but 
nourisheth it, even as the Lord the Church." " This 
is a great mystery; but I speak concerning Christ 
and the Church." — Eph. 5: 23-32. Here the relation 
subsisting between Christ and the Church, is illus- 
trated by the relations of husband and wife. A re- 
lationship intimate, tender, affectionate, sacred; on 
the recognition of which relations, cherishing their 
proper spirit, and discharging their implied obliga- 
tions, depends the success of the purpose for which 
they exist. If to the husband be accorded, in the 
divine economy, headship over the wife, it is not for 
her servile subjection, but for the common good ; 
and that his affection, protection, and support, may 
be made the more manifest, and the more abiding. 
If the Church is to be subject to, and directed by, its 
Head, it knows that " Christ loved the Church, and 
gave Himself for it." And if He seems exacting in 
His requirements, for its service and its sanctity, it 
is, " that He might present it to Himself, a glorious 
Church, not having spot, or wrinkle, or any such thing." 



A CHRISTIAN CHURCH. 39 

"The house of God, which is the Church of the 
living God, the pillar and ground of the truth." — 
I Tim. 3 : 15. If "the pillar and ground of the 
truth " refer to the " Church of the living God," as is 
almost universally conceded, and indeed is almost 
necessary to suppose, and not to the " mystery of 
godliness," as some would make to appear, but which 
would seem forced and harsh, then we have a vivid 
conception of the importance of each individual con- 
gregation of the saints, as the organized unit of the 
"kingdom of heaven," in the Lord. The pillar sup- 
ports the superincumbent portion of the building. 
The ground, literally foundation, is that on which 
the building rests, and upon which it is reared. 
Thus, while in an emphatic sense Christ is the only 
foundation for the faith of saints, the hope of souls, 
yet in a very important sense does the Church be- 
come the support of all Christian endeavor, whether 
for the edification or the sanctification of the saints, 
or the spread of the gospel and the evangelization 
of the world. As a historical fact the churches of 
Christ have acted this part, and served this purpose, 
and are now serving it — indeed, this is the very end 
for which they were instituted. Without them, all 
those Christian activities which are filling the world 
with light and blessing, would soon become inert 
and fail. It is from beneath the threshold of the 
sanctuary, the river of life flows forth to the nations. 
" Out of Zion, the perfection of beauty, God hath 
shined."— Ps. 50: 2. No human influence is so much 
a pillar and foundation to the truth as a spiritual, 



40 THE NEW DIRECTORY. 

orderly, active Church, composed of godly members, 
well ordered and faithful to their Lord. 

But may there not be a still further resemblance, 
intended or implied, in this use of the "pillar ? " The 
stylos often had a memorial as well as an architec- 
tural value. The obelisk was reared to perpetuate 
the memory of great men, and of noble deeds. It 
preserved the records of historical events, and both 
instructed and inspired succeeding generations, by 
its inscribed memorials. It cultivated a becoming 
pride in national character, and sustained a worthy 
patriotism for national defence. The churches of 
Christ are monumental. Their preservation is 
miraculous; their very existence is a wonder. They 
perpetuate the grandest events in human history : 
the Incarnation, the Crucifixion, the Resurrection, 
the Ascension, and the Mediation of Christ. They 
do not simply honor the name and the deeds of the 
greatest and best of men, but of Him who is Lord 
of lords, and King of kings. In all senses each true 
Church is a pillar for Him, who is the Truth, and aids 
to support and to proclaim the profound mystery 
of godliness. 

" Ye are God's building." " Know ye not that ye 
are the temple of God, and that the Spirit of God 
dwelleth in you ? " — I Cor. 3: 9-17. This is true, in a 
very important sense, of each individual Christian. 
But here it was declared true of the Corinthian 
Church. The Apostle asserted that he had laid the 
foundation of the edifice, and others had built upon 
it. He declares the building to be holy, as the shrines 



A CHRISTIAN CHURCH. 41 

of heathen gods even, were supposed to be; and 
cautions them not to defile this sanctuary. It is the 
abiding presence of the Spirit in a Church, that gives 
importance to its existence, and efficacy to its minis- 
trations. As a mere human organization it would 
not rise above the level of other moral and benev- 
olent institutions. But the divine element in it lifts 
it to a loftier position. An ornate and costly ma- 
terial structure, a magnificent and imposing ritual, 
numbers, wealth, fashion, social attractions, can never 
meet the demand, nor realize the sacred purpose 
of the churches' life, without the indwelling presence 
of the Spirit, as the presence of the Shekinah in the 
Tabernacle of old. 

All this is suggestive to those who are active in 
planting, and laborious in building up the churches. 
No mistake should be made as to what manner of 
institutions they are to be. A salutary discipline is 
implied, as is elsewhere plainly enjoined, since " the 
temple of God is holy." While this spiritual house 
"groweth up," each one in his place, and according 
to his ability, is to aid in rearing the sacred edifice, 
and at the same time each member as a "living 
stone," is " builded together for a habitation of God 
through the Spirit." — Eph. 2 : 22. But Christ is the 
" Chief Corner-stone," and the abiding life, " in 
whom all the building, fitly framed together, groweth 
unto a holy temple in the Lord." — Eph. 2 : 21. 

" As we have therefore opportunity, let us do good 
to all, especially unto them who are of the house- 
hold of faith." — Gal. 4: 10. Here the household, or 



42 THE NEW DIRECTORY. 

family idea, represents the Church in the Apostle's 
mind, and gives direction to his counsel. The chap- 
ter begins with directions as to the proper spirit in 
which disciplinary culture is to be administered in 
the churches; for this epistle is dedicated, not to 
the saints at large, "but unto the churches ofGalatia." 
By a natural and easy transition the writer con- 
ceives of each particular Church as a family, a 
household, where mutual affection should rule; the 
members careful for each other's good, bearing one 
another's burdens, and with fraternal solicitude, 
striving to restore to the truth such as are faulty 
and out of the way. A similar idea underlies the 
Apostle's address to the Ephesian Church. "Now, 
therefore, ye are no more strangers and sojourners^ 
but ye are fellow-citizens with the saints, and of the 
household of God." — Eph. 2 : 19. Here is a double 
metaphor. The Church is likened to a state, a com- 
monwealth, of which the saints have been made citi- 
zens, now no longer strangers, temporarily sojourn- 
ing, but naturalized and permanently abiding, en- 
titled to all the immunities of citizens native born. 
And then, in a narrowed circle, but a more in- 
timate and sacred relationship, they are represented 
as members of the holy family of God, the Father. 
And if it may be said that the family here bears a more 
general signification, a wider application than to the 
individual Church, yet it must be remembered that 
the whole address is to a particular Church, " the 
saints which are at Ephesus;" and out of this spe- 
cific idea grows the more general notion of the 



A CHRISTIAN CHURCH. 43 

larger fellowship of the saints, which the tropes sup- 
ply, of citizenship in the state and membership in the 
family. Thus, again to the Ephesians, Paul says, "I 
bow my knees unto the Father of our Lord Jesus 
Christ, of whom the whole family in heaven and on 
earth is named." — Eph. 3:15. Or, as the New Ver- 
sion renders it, " from whom every family in heaven 
and on earth is named." The thought is distributive, 
and the conception is individualized. If the idea be 
that of the completed company of the saints, the 
Church universal both above and below, it mani- 
festly aggregates it out of all the individual families 
of the faithful, the separate and distinct churches of 
Christ, called to be saints. 

In the closing chapter of the Revelation we have 
the Church idea brought to view in a somewhat 
strange commingling of figures. But it is the Church 
triumphant; and the unusual mixing of the metaphors 
gives a strange and vivid picturesqueness and 
beauty to the conception. It represents the com- 
pany of the saved, both as a bride, and as a city, and 
Christ as a bridegroom, and as a lamb. "And I 
John saw the holy city, New Jerusalem, coming 
down from God, out of heaven, prepared as a bride 
adorned for her husband. And there came unto 
me one of the seven angels .... saying, ' Come 
hither, and I will show thee the bride, the Lamb's 
wife.' And he carried me away in the spirit to a great 
and high mountain, and showed me that great 
city, the holy Jerusalem, descending out of heaven 
from God." — Rev. 21:2, 9, 10. The purity, beauty 



44 THE NEW DIRECTORY. 

and glory of the redeemed saints are implied in the 
bridal relation, and the affection of the Lamb, who 
is the Bridegroom, and his joy at the final reception 
of his bride, so beautiful, for whom he had suffered so 
much, and waited so long, that he might present 
her to himself, "a glorious Church, not having 
spot or wrinkle, or any such thing." It realizes the 
prophet's declaration to Zion, " As the bridegroom 
rejoiceth over the bride, so shall thy God rejoice 
over thee." — Is. 62: 5. The added conception of a 
city to represent the company of glorified saints, 
may imply the transcendent glory of the final habi- 
tation of the righteous; and that the Church trium- 
phant shall be orderly and active as well as blissful 
and glorious; governed by a polity as really as is the 
Church militant, law-abiding and obedient, under 
the joyous and loving reign of their Lord, the prince 
of life, "the King eternal', immortal, invisible." 

Thus the teachings of Scripture as to the Church 
idea do show the peculiar place in human society 
which this sacred brotherhood, this divinely ap- 
pointed institution holds, as well as explains the 
purpose which, in the economy of redemption, and 
in God's purposes of mercy to a lost world, the 
Church was designed to serve. 

VII. THE NATURE OF A CHURCH. 

The Christian Church is the only divinely organ- 
ized society among men. It was instituted for a 
purpose by Christ, who gave to it laws, and an 



A CHRISTIAN CHURCH. 45 

economy of methods and order by which to accom- 
plish its sacred mission, and who still retains head- 
ship and kingship over it. A Church is the " Society 
of Jesus" in a truer and better sense than Loyola 
knew when founding the order of Jesuits. Each 
such organized company of saints constitutes a body 
politic in a spiritual realm; in the world, but not of 
it; being able to maintain its existence and discharge 
its functions in all conditions of social and civil life, 
under all forms of human government: while not 
untrue to any, yet is in subjection to none, but gives 
allegiance to a foreign potentate, " the Prince of the 
kings of the earth." Jesus said, "My kingdom is 
not of this world." — John 18:36. And of his disci- 
ples he said, " They are not of the world even as I 
am not of the world." — John 17 : 16. 

Members of the Church have all the rights, privi- 
leges, and immunities of citizens in civil government, 
as others have, and owe allegiance to that under 
which they live, in all matters temporal, so long as 
such allegiance does not interfere with perfect obe- 
dience to the claims of Christ upon them. But if 
human laws, and the demands of human govern- 
ments, contravene the divine claim, or in any way 
interfere with the rights of conscience or religious 
faith, and the freedom of belief and worship, then God 
is to be obeyed rather than man. His claims are 
supreme, and annihilate all rival claims. "Render 
unto Caesar the things that are Csesar's, and to God 
the things that are God's." Christian men should 
be good and law-abidmg citizens, unless obedience 



46 THE NEW DIRECTORY. 

to human law demands a violation of divine law. 
Their fealty to the higher law must be prompt and 
unquestioned. "Submit yourselves to every ordi- 
nance of man, for the Lord's sake ; whether it be to 
the king as supreme, or unto governors, as unto 
them that are sent by him for the punishment of 
evil doers, and for the praise of them that do well. 
For so is the will of God, that with well-doing ye 
may put to silence the ignorance of foolish men." — 
I Peter 2:13-15. As to things spiritual, the state 
has no right of control over, or interference with, 
them. Matters of conscience, faith, and worship the 
civil power has no right to meddle with, so long as 
the government is not injured, nor the rights of others 
put in jeopardy by their exercise. 

The nature of a Church is very different from that 
of other societies and associations. Its members 
may be connected with other organizations, whose 
objects contemplate the furtherance of commerce, 
literature, science or the arts ; they may be moral, 
philanthropic, and even religious. But they do not 
reach the high ideal of the Church's vocation, nor 
fill the broad sphere of the Church's mission. That 
is no less than the glory of God and the salvation of 
souls. Fellowship in such other associations will 
be consistent and harmless — it may be even com- 
mendable^providing the objects they seek, and the 
methods by which they are sought, be consistent 
with Christian morals ; and providing, also, their 
duties to these in no way interfere with their duties 
to, and usefulness in, the Church, whose claims are 



A CHRISTIAN CHURCH. 47 

first and most imperative. In such other associa- 
tions good may be accomplished by the wider dif- 
fusion of intelligence, the cultivation of social 
morals and of public virtue, the mitigation of human 
suffering, and the advancement of a true civiliza- 
tion. 

All these aims are good, and all good men should 
encourage them. But all these aims are contem- 
plated by a Christian Church, and can and will be 
better reached by a Church, if true to its calling and 
mission, than by any other society ; while beyond 
and above all these remains the one special and 
unique object of the Church's life, which all other so- 
cieties lack ; a regenerated humanity, in order to con- 
stitute the ultimate " Church of the first-born, which 
are written in heaven." — Heb. 12:23. Did not He 
who founded the Church, who knew what was in man, 
and who understood the world He came to save, 
who gave Himself to restore the divine image in 
man, and the divine authority over man, know what 
sort of organized endeavor, what kind of a society 
would be best adapted to accomplish the simple but 
sublime object contemplated ? Every effort at social 
virtue and moral reform should find its best exam- 
ple and its most efficient advocacy in the Church 
of God. It would be a shame for those who are 
expressly set forth to be the " light of the world," 
and the " salt of the earth," to fall below the stand- 
ard of goodness in worldly societies, or the concep- 
tions of virtue in carnal minds. Then would they 
no longer be "holding forth the word of life." 



48 THE NEW DIRECTORY. 

VIII. THE AUTHORITY OF CHURCHES. 

All associations of men are supposed to possess 
such and so much authority as may be needful to 
control their members within the limits of their as- 
sociational relations, to guard their organizations 
against perversion and disaster, and to secure the 
objects for which they exist. This authority they 
have the consequent right to exercise, and power 
to enforce. It is derived either from voluntary com- 
pact, where each individual surrenders to the body 
a part of bis personal freedom of action, or else is 
conferred by some external and superior authority. 
Thus with churches. 

Its members, on uniting with a Church, do volun- 
tarily surrender some personal prerogatives, that 
they may be invested in the body, the organic 
whole. But such personally surrendered preroga- 
tives constitute but a small part of its authority. 
Its chief authority is given by Christ alone. The 
state cannot bestow it ; nor can legislatures, or 
courts of civil jurisdiction, or princes, or parliaments, 
either bestow or annul the charter by right of which 
the churches of Christ exist and act. Quite as little 
can that authority emanate from any ecclesiastical 
source, since all ecclesiastical orders emanate from, 
and grow out of, the churches, and are created by 
them — do not create them. Popes, patriarchs, 
bishops, priests, synods, assemblies, conventions, 
conferences, supposing they were Scriptural, do not 
make churches, but are made by them; cannot in- 



A CHRISTIAN CHURCH. 49 

vest churches with authority, since they possess 
no antecedent authority in the premises, but are in- 
vested by the churches, directly or indirectly, with 
all the authority they claim to possess. All right- 
ful authority, therefore, is conferred by Christ, the 
king in Zion. He builds them: " On this rock will 
I build my Church." He commissions them: "Go 
ye, therefore, and teach all nations, baptizing them 
in the name of the Father, and of the Son, and of 
the Holy Ghost." He is personally ever with them, 
superintending, and giving them success : " Lo, I am 
with you alway, even unto the end of the world." — 
Matt. 16 : 18 ; 28 : 19, 20. What He does not give is 
not possessed. What He does not sanction is not 
legitimate. What He does bestow is a sacred trust, 
to be guarded and used for His purpose and praise. 
This, then, is the source, and the only authoritative 
source, of the Church's right of rule. It can assume 
none and derive none from any other source. 

This authority a Church can exercise on none but 
its own members. They can bring the moral force 
of their persuasion, of their consistent living, and of 
their Christian character, to bear on all around them, 
as indeed they should; but as to authoritative ad- 
ministration, they can claim no right of interference 
with any except those with whom they hold cove- 
nant relations in the fellowship of the body. Said 
the Apostle to the Corinthians, u For what have I 
to do to judge them also that are without ? Do 
not ye judge them that are within ? " — 1 Cor. 5:12. 
Nor can a Church exercise authority over its own 



50 THE NEW DIRECTORY. 

members in any respect except as to spiritual con- 
cerns. With their personal rights and duties as 
members of society, it cannot interfere. It cannot 
dictate what they shall eat or drink, or wherewithal 
they shall be clothed; what business they shall pur- 
sue, what associations they shall keep, what privileges 
they may enjoy; except : , that in all these they shall 
do nothing which shall be inconsistent with their 
position and profession as Christians ; nothing that 
shall harm or hinder the gospel of Christ; nothing 
that shall destroy their influence for good, place a 
stumbling-block in the way of unconverted men, or 
cast a reproach on the Christian name. And of all 
these questions the Church has the right to judge. 
The sphere of a Church's authority is therefore dis- 
tinctively and exclusively moral and spiritual. 
Those so-called churches, whether of the past or 
present, that have assumed dictatorship over their 
communicants in all matters both sacred and secu- 
lar, have forfeited their claim to be recognized as 
true churches of Christ, and are to be held as relig- 
ious societies only. They have transcended all 
proper bounds, violating personal rights by their 
assumptions. 

Nor yet can a Church dominate the faith or con- 
science of its members. With such personal relig- 
ious liberty no man, or combination of men, has a 
right to interfere. For such liberty and its lawful 
exercise each one is responsible to God alone. The 
Church's authority goes not so far. It can and 
should secure harmony in the faith and fellowship 



A CHRISTIAN CHURCH. 5 1 

of the body. But to what extent it may require 
doctrinal conformity, and how it should treat dis- 
sent, whether it may or may not become a court of 
jurisdiction in matters of faith, or only of morals, 
and whether its acts may be punitive, will be con- 
sidered more at length in the chapter on discipline. 

IX. THE COMITY OF CHURCHES. 

Churches hold relations of comity and fraternal 
courtesy with each other, but sustain no legal gov- 
ernmental or organic connections. No Church can 
exercise discipline upon another, or for another, or 
interfere in any way with another's disciplinary acts. 
No member has a right to vote in the meeting of 
any Church but his own, or even to be present at 
such a meeting, or participate in the Communion ex- 
cept by invitation and as a matter of courtesy. No 
pastor has a right to exercise his ministry in any 
Church but his own except on invitation. Churches, 
however, are fraternal and exchange courtesies, 
dismiss members by letter to each other, and re- 
ceive those dismissed, respect each other's disci- 
plinary acts, but are not bound by them. Pastors 
exchange pulpits. Churches unite fraternally in 
associations for mutual benefit and for missionary 
work. They~bear themselves toward each other 
with that respect and affection which become dis- 
ciples of a Common Master, but to talk of an inter- 
dependence of organic and official Church life and 
action, as some have done, is most absurd. There 



52 THE NEW DIRECTORY. 

is no such thing. These questions will be more 
fully considered in another place. 

X. CHURCHES CONSTITUTED. 

Churches are constituted by voluntary covenant 
on the part of those who wish to become members. 
The constitution of a Church, strictly speaking, is to 
be found in the New Testament only, as regards 
both faith and practice. But it is customary to 
have these formulated, which thus become creed 
symbols, and to a certain extent serve as standards. 
And though no Church and no Church-member is 
asked to sign them, or is required to pledge allegi- 
ance to them, yet a general and substantial assent 
and conformity to them is expected, in order that 
harmony in the churches and among the churches 
may be secured. And this harmony is secured to a 
remarkable degree among Baptists, when we con- 
sider the great number of their churches, the wide 
extent of territory over which they are scattered, 
and the great diversity of social life, local customs, 
and educational bias which naturally influence them; 
and especially when we consider the tenacity with 
which they maintain the independence of the indi- 
vidual Church, and the right of private judgment in 
the individual member. 

The process by which new churches are consti- 
tuted is very simple. The necessity for, and the 
practicability of, organizing one, must be decided by 
those who are to constitute it, and who are to bear 



A CHRISTIAN CHURCH. 53 

the expense and the responsibility of its support. 
These may be persons belonging to some other 
Church or churches, who find themselves living 
where there is none, but where one is believed to 
be needed, and where the increase of population 
shows a need for increased religious privileges. Or 
such persons may be converts from some recent re- 
vival in a neighborhood where there seems both 
room and a demand for another Church. After ma- 
ture deliberation on the part of such persons, meet- 
ing together for consultation, canvassing all sides of 
the question, taking counsel of wise and discreet 
brethren, with much prayer for divine direction — 
since such a movement is one of grave concern — 
general agreement being secured, a meeting is 
finally called for the organization. A committee 
most likely has been previously appointed to secure 
some approved form of Church Covenant, and 
Articles of Faith,* to be considered and adopted by 
the body. 

Before the organization actually takes place, how- 
ever, such persons as propose to constitute the body, 
should procure letters from the churches of which 
they are members, given for tJie purpose of forming 
a nezv Church. Should there be among them per- 
sons who have been members of regular Baptist 
churches, but have for any reason lost their mem- 

* Such a form of Covenant, prepared for this work, widely 
adopted, and many years in use, may be found in this volume, as 
also well-known and extensively used Articles of Faith. See Ap- 
pendix. 



54 THE NEW DIRECTORY. 

bership without special fault of their own, who are 
living consistent Christian lives, and are acceptable 
to the others, they can, by consent of the company, 
be admitted as constituent members. So can others 
who have been baptized on profession of their faith 
in Christ, for the purpose of so uniting in the forma- 
tion. 

The " Constituting act" would properly and ap- 
propriately be the unanimously voting — perhaps by 
rising — a resolution like this : 

"Resolved, That, guided as we believe by the 
Holy Spirit, and relying on the blessing of God, we 
do, here and now, by this act, constitute ourselves a 
Church of Jesus Christ to perform His service, and 
to be governed by His will, as revealed in the New 
Testament. And to this end we do hereby adopt 
and agree to the following Covenant and Articles 
of Faith." Here let the Covenant be read, to which 
agreement may be witnessed by each one raising 
the right hand. Prayer for strength, guidance, and 
blessing should follow. Such an act makes such a 
company of disciples, ipso facto, a Church of Christ 
with all the rights, powers, and privileges of any 
New Testament Church. Officers can afterward be 
chosen, as seems to them best, a pastor, deacons, 
trustees ; only that some one should at once be se- 
lected, temporarily or permanently — unless pre- 
viously chosen — to act as clerk, to preserve a minute 
of these and of all subsequent proceedings, as well 
as the antecedent proceedings which have led to this 
organization. 



A CHRISTIAN CHURCH. 55 

Some churches, at their organization, adopt a very- 
elaborate and complicated " constitution and by- 
laws " for their guidance, a course of very doubtful 
expediency. They are never necessary, and often 
more trouble than help. The well - understood 
teachings of the Scriptures are a sufficiently plain 
guide in all matters of morals and discipline, and 
such special cases as may arise can be dealt with 
on their merits at the time, or provided for by stand- 
ing resolutions to be placed upon the records, as 
subsequent guides in all similar cases. For in- 
stance, if the body wishes to make any deliverance 
or establish any rule, as may be the case, on the 
subjects of Temperance, Missions, Sunday-schools, 
Sabbath-keeping, or Covetousness, they can embody 
their views in^ standing resolutions, place them on 
their minutes, and hold them as standards for sub- 
sequent action in similar cases.* 

Note i. — The multiplication of feeble churches should be 
guarded against; and the organization of new interests with- 
out the prospect of becoming independent and efficient, 
should not be encouraged, especially in a community already 
well supplied with religious privileges. 

Note 2. — More particularly should the formation of new 
churches as the outgrowth and fruit of strife and dissension 
in older ones, be avoided and discountenanced, except in 
extreme cases. A large and careful observation proves that 
very few churches s» constituted ever attain to any consid- 
erable degree of prosperity or usefulness. 

Note 3. — The existence of officers is not essential to the 

* See " Optional Resolutions " in Appendix. 



$6 THE NEW DIRECTORY. 

existence of churches, possessing all ecclesiastical possi- 
bilities and powers. Officers are developed out of the mem- 
bership by election and investiture by the Church. And 
in the absence of formally invested officers, the Church can 
select some of its members to officiate, temporarily, in all de- 
partments of its service; either to conduct its Worship, dis- 
pense the Word, or administer the Ordinances. 

XI. CHURCHES RECOGNIZED. 

It is customary for a new Church to call a Coun- 
cil to recognize it. - Occasionally this precautionary 
act takes place at the time of the constitution of the 
body. More frequently at a subsequent period. 
The object of the Council is to examine their doc- 
trines, inquire into the circumstances, and the rea- 
sons for their organization, so as to be able to ex- 
press approval of their course, and certify to the 
churches they represent, their fellowship for the new 
body as a regularly constituted Church of the same 
faith. The calling of a Council for this purpose is 
entirely optional with the Church. It is a pruden- 
tial measure, very proper and well to be continued 
as a guard against irregularities in doctrine or prac- 
tice, and is likely to secure the sympathy and ap- 
probation of sister churches ; but it is in no sense 
essential. The body is no more a Church for hav- 
ing the approval of a Council, and no less one for 
being without it. 

The object of the Council, after being organized, 
is to inquire into the facts of the case for which they 
were convened. They hear a statement made by 



A CHRISTIAN CHURCH. $7 

some person selected to speak for the Church ; ex- 
amine their Articles of Faith and Covenant, the 
letters by which those from other churches have 
united in the organization ; carefully consider 
whether there be apparent need of a Church in that 
particular field ; and when the whole subject is fully 
before them, vote approval of the steps taken, if 
they do approve, or advise, to the contrary if they 
disapprove. It is customary to hold some public 
religious service appropriate to the occasion, calcu- 
lated to give them encouragement in their enter- 
prise, and assure them of the fellowship and sym- 
pathy of sister churches. Such services may take 
any form preferred by the body or advised by the 
Council ; usually there is a discourse preached, a 
charge given to the Church, and the Jiand of fellow- 
ship extended, with remarks, through some one 
chosen by the Council, to some one selected by the 
Church to receive this expression of fraternal good- 
will. 

Note i. — If a Council should decline to recognize a newly 
constituted Church, deeming the organization unwise and 
uncalled for, still that Church would have the right to main- 
tain its organization and to continue its work and its worship. 
The Council could not unmake it, and it would as really be a 
Church without, as with their sanction. It would seldom, 
however, be wise to proceed against the wisdom and advice 
of pastors and members of other churches assembled in a 
Council. Such adverse decision would lessen their influence 
in the community, and abate the sympathy and confidence 
of sister churches. 

Note 2. — It not unfrequently happens that a Council 



58 THE NEW DIRECTORY. 

doubts the propriety of recognizing a new Church, and yet 
hesitates to refuse, lest a refusal might be a mistake, place 
difficulties in the way of a struggling interest, and hinder a 
good cause. In such cases the wise course is for the Council 
to adjourn for a specified time — three or six months — and 
wait developments. At the end of that time the case may 
be clearer, and admit of definite settlement. 

Note 3. — To prevent mistakes in organizing churches, 
some hold that the Council should be called before constitu- 
tion, to advise as to whether it is best to constitute, rather 
than afterward to recognize. This course would doubtless 
avoid some mistakes, though it is open to some objections, 
and is not usually followed — possibly because of the inde- 
pendency of those concerned in the formation of new churches. 

XII. CHURCHES DISBANDED. 

It sometimes happens, under stress of circum- 
stances, that it becomes needful, or at least seems 
wise, to abandon Church organizations and to trans- 
fer the efforts made for their support to new fields, 
or to a union with other churches. It is always a 
matter of serious concern thus to remove the candle- 
stick out of its place, and should be determined on 
only after long consideration, much prayer, and 
consultation with wise and unbiased brethren. But 
duty may require that it shall be done. Cases have 
occurred, where complicated and inveterate troubles 
in the body have been so long continued as to dis- 
courage all hope of further comfort, edification or 
usefulness, promising only further contention and 
scandal to the Christian name. The only resort 
may be to disband, and the members go into other 



A CHRISTIAN CHURCH. 59 

churches, or, such as believe they can free them- 
selves from the old troubles, and work harmoniously 
together, unite in forming a new Church, leaving 
out the old roots of bitterness and seeds of conten- 
tion. 

Of the wisdom and propriety of such a step the 
body itself must be the judge, with all the light 
they can obtain; and since this step will most likely 
be opposed by some, the question must be finally 
decided by a majority of the members, as in other 
cases. There are some things, however, that ma- 
jorities even cannot rightfully do, and they must pro- 
ceed cautiously. 

1. Each member has an indefeasible right to all the 
immunities of Church membership, whether moral, 
spiritual, social or otherwise; which rights cannot 
be abrogated or alienated, and must be regarded as 
sacred. If the Church be disbanded, therefore, let- 
ters must be given to all the members, which will 
secure them admission to other churches, without 
loss of position or privilege. 

2. There are rights of property also to be con- 
sidered, if the Church holds property, purchased or 
given for religious uses. The deed by which such 
property is held, or the charter by which the Church 
has become a body corporate for the purpose of 
holding and controlling temporalities, would have to 
be well understood, so that such property might not 
be lost, or diverted to other uses than those for 
which it was given or purchased. The laws of the 
state, and the decisions of courts would have to be 



60 THE NEW DIRECTORY. 

consulted, so that such property should still be used 
according to its original design. 

3. If a Church be disbanded, and absolutely dis- 
solved, and a new one constituted on the same 
ground, and of the same materials, the new one can- 
not hold the property, retain the officers, perpetuate 
the history, or claim the immunities of the old one, 
but must begin anew, unless, indeed, it may so far 
be allowed by legal process to hold the property, 
appropriating it to its legitimate use. 

The process by which the organization is dis- 
banded, or dissolved, is very simple. After all pre- 
liminary precautions are attended to — for no Church 
acts can be performed after the final act of dissolu- 
tion has been passed — letters having been voted to 
its members, and the clerk authorized to give such 
letters to any person who may subsequently appear, 
and have right to them; then a simple vote, "that 
we do here and now, by this act, disband as a Church, 
and cease to exist as a corporate and covenant or- 
ganization," will accomplish the purpose. What 
disposition shall be made of the records, of any fur- 
niture, or other effects belonging to them, would 
previously have been determined. 



CHAPTER III. 

CHURCH MEMBERSHIP. 

THE character of a building depends very much 
on the materials of which it is constructed. Chris- 
tian disciples " are builded together for a habitation 
of God, through the Spirit." Any society or asso- 
ciation is largely what its constructive elements are. 
Combination and intercourse may, to a certain ex- 
tent, modify individual peculiarities, but the corpo- 
rate character will be the result of the various 
personalities which compose the body. The esti- 
mation in which will be held its internal life and 
order, the efficiency with which it will work toward 
its purposed end, will all be determined by the char- 
acter of its individual elements. 

It is sometimes said that a Church is a voluntary 
society. This is true in a sense, and only with an 
explanation. It is true in that no external force or 
authority can compel the relation of membership to 
be formed, or dissolved. The Church can compel 
no one to unite with it, nor can the individual oblige 
the body to receive him. But it is not true that it 
is a matter merely optional and indifferent whether 
or not a believer identifies himself with the House- 
hold of Faith. He is under moral obligation to do 
that. It is for his own spiritual good to do it; it is 
one of the appointed means of grace; the Church 



62 THE NEW DIRECTORY. 

needs his presence and influence, and the cause of 
Truth is furthered by a combination of Christian 
influence and effort. All are under law to Christ, 
and are bound by sacred obligations to obey and 
please Him. He has ordained that His followers 
should associate themselves together in these broth- 
erhoods of faith and affection. A Church, therefore, 
is more than a voluntary society: it is a society under 
law to Christ. 

Church membership, therefore, becomes a ques- 
tion of grave moment, and should be carefully 
studied and well understood. 

Let it be observed: 

Note i. — The character of the persons who are to consti- 
tute the churches and hold membership therein, is fixed and 
prescribed by Christ Himself, and is to remain permanent 
and unchanged. 

Note 2. — Consequently, the Church, by whose act per- 
sons are to be formally admitted to membership, has no right 
or authority to alter the terms or conditions of membership, 
but must conform strictly to those prescribed by the Law- 
giver; much less can the wish or the will of the pastor be 
allowed to change these conditions, since he has no au- 
thority in the case; still less can the desire or judgment of 
the candidate himself modify the divinely prescribed condi- 
tions. 

Note 3. — The benefits to be derived by Church associa- 
tion and fellowship, whether to the individual or to the body, 
can be certainly anticipated only by exact conformity to the 
prescribed qualifications of admission, and subsequent con- 
formity to the principles of the Church's internal polity. 

Note 4. — Decline, perversion and decay of spiritual life 
and evangelical doctrine, are more likely to result from the 



CHURCH MEMBERSHIP. 63 

admission of unsanctified and unsuitable materials into its 
membership than from almost any other deviation from the 
divinely constituted order of building the spiritual temple. 

Note 5. — The moral purity and spiritual vitality of the 
membership is the best conservation and the surest guar- 
anty of the doctrinal soundness and spiritual vitality of the 
ministry itself. Where vital godliness rules in the body, the 
same will be demanded and supported in a teacher and 
leader, and there an unevangelical ministry will not long be 
tolerated. But a carnal membership will endure, and- even 
demand a carnal ministry. " Like people, like priest." 

I. CONDITIONS OF MEMBERSHIP. 

The very great importance of the subject hereby 
becomes apparent, and the question of who may and 
who may not be admitted to membership is one of 
primary moment. What are the scriptural qualifi- 
cations for citizenship in this spiritual kingdom, for 
brotherhood in the family of the faithful, for mem- 
bership in the society of Jesus ? What are the con- 
ditions on which this privilege depends ? 

These conditions are four: 

1. A regenerate heart. 2. A confession of faith. 
3. The reception of baptism. 4. A Christian life. 

1. A regenerate heart. 

None but converted and godly persons have any 
right in the Church of Christ as members. To admit 
the ungodly and the profane to the fellowship of the 
holy, to share the privileges of the faithful, and par- 
take of the sacred Communion of the Body and the 
Blood of Christ, would be a scandal and a shame, 



64 THE NEW DIRECTORY. 

not to be perpetrated or endured by those who 
profess to be His disciples. Nor is it enough that 
one's moral character be without reproach, and his 
life orderly. He must give good evidence that he 
is " a new creature in Christ Jesus," that he " has 
passed from death unto life," and that " Christ is 
formed in him," or he has no place in His body, 
which is the Church. If our churches are to fulfill 
their mission, remain true to their traditions, and 
honor their apostolical pretensions, they must in- 
sist, with unabated vigor, on a regenerated mem- 
bership. Nor must they insist on it in theory 
only, but take every precaution to maintain it in 
practice. 

This position, however, is one with which many 
Christians, deemed evangelical, not a few Christian 
teachers, and some entire denominations do not agree; 
such persons claiming that nothing more than good 
moral character and a serious disposition to attend to 
religious instruction should be demanded in candi- 
dates for Church membership. Their theory is, that 
within the Church regeneration and salvation are to 
be found, rather than before entering it. By this 
practice the holy and the profane are brought into 
unseemly fellowship in the body of Christ, the 
broad distinction between the Church and the world 
is diminished or obliterated, the salt loses its savor, 
and the city set on a hill to that extent is hid, and 
ceases to be a monument of grace to men. This 
becomes more emphatically true, since churches 
which hold this theory hold also to infant baptism 



CHURCH MEMBERSHIP. 6$ 

and Church membership without pretension of sav- 
ing faith or spiritual birth. Such associations lose 
the foremost characteristic of Christian churches, 
and become religious societies, where carnal and 
spiritual mingle in inharmonious fellowship, only a 
part of which can pretend to be members of the 
body of Christ. 

The teachings of the New Testament are clear 
and emphatic on this point. Both Jesus and His 
Apostles made it manifest that His kingdom was 
not of this world, and those who constituted it were 
such as are born of the Spirit. In the constitution 
of the first churches, both Jewish and Gentile, the 
persons who composed them were not indiscrimi- 
nately gathered, but those called out from the masses 
of the people on a confession of faith in Christ, and 
a change which betokened a regenerate nature. 
This was the case at the Pentecost, and subsequently 
it was " the saved " who were added to the churches. 
So was it at Samaria, at Antioch, at Ephesus, at 
Corinth, at Philippi — everywhere. 

The Church at Rome was addressed as " Beloved 
of God, called to be saints." — Rom. I 17. And 
these same disciples Paul reminds of their former 
condition, " When ye were servants of sin," and 
contrasts it with their present condition: " But now, 
being made free from sin, and become servants to 
God, ye have your fruit unto holiness, and the end 
everlasting life." — Rom. 6 : 20, 22. The salutation 
to the Corinthians is, " Unto the Church of God, 
which is at Corinth, to them that are sanctified in 



66 THE NEW DIRECTORY. 

Christ Jesus, called to be saints." — I Cor. I : 2. 
His second epistle he inscribes: " Unto the Church 
of God, which is at Corinth, with all the saints which 
are in Achaia." — 2 Cor. I : I. The Ephesians he 
addresses as: " The saints which are at Ephesus, 
and the faithful in Christ Jesus." He says they 
"were sealed with the Holy Spirit of promise." 
Also, they "were dead in trespasses and sins," but 
God had " quickened them together with Christ." — • 
Eph. I : i; 2 : I, 6. 

The broad distinction between what they once 
were and what they had become, indicative of the 
great change, is carried through all the epistles. 
To the Philippians, it is, "To all the saints in 
Christ Jesus, which are at Philippi." — Phil. I : I. 
Elsewhere it is the same : " To the saints and 
faithful brethren which are at Colosse." — Col.i: 2; 3:3. 
He says: " Ye are dead, and your life is hid with 
Christ in God." Peter, addressing the saints, says: 
" Ye also, as living stones, are built up a spiritual 
house, to be a holy priesthood, to offer spiritual sac- 
rifices, acceptable to God, through Jesus Christ." 
And further, he declares: "But ye are a chosen 
generation, a royal priesthood, a peculiar people; 
that ye should show forth the praises of Him who 
called you out of darkness into His marvellous 
light." — 1 Peter 2 : 5, 9. The unvarying tone of 
New Testament utterance is the same. Those gath- 
ered in fraternal fellowship to constitute the churches 
of our Lord, are such as have been called out of 
darkness into light, and from the power of Satan 



CHURCH MEMBERSHIP. 6? 

unto God. Once were they darkness, now are they 
light in the Lord. 

Were it not for a too ready disposition in many 
quarters to admit to the churches almost any one 
who might desire to enter, or could be induced to 
come — not only gold, silver and precious stones, 
but wood, hay and stubble as well — it would appear 
puerile to insist on a spiritual nature, a regenerate 
heart, as the first requisite for membership in the 
Church of Christ. 

2. A professed faith. 

Before the Church can consistently welcome one 
to its fellowship, the members must obtain the evi- 
dence that he, too, is of like precious faith with 
themselves; that he has also passed from death unto 
life, and become a new creature in Christ. The 
bond of fellowship among the saints is the love of 
Christ shed abroad in all hearts alike, binding all in 
a common experience, a common hope and a com- 
mon sympathy to the Cross, the one common cen- 
tre of their new life. In order to make this fellow- 
ship real and personal to each, the new-comer who 
seeks admission to their company must give them 
the evidence that he, too, has been born of the 
Spirit, and become an heir of God. How is he to 
give and they to obtain this evidence ? By a con- 
fession to that effect, and by such change in char- 
acter and conduct on his part as he is able to show. 
Without this, no evidence of fitness for member- 



68 THE NEW DIRECTORY. 

ship with the disciples becomes apparent, and no 
fraternal fellowship is begotten. 

This confession of faith is made verbally, by a 
declaration of the great change which has trans- 
pired. He who remains silent, and can bear no 
testimony to the loving kindness of the Lord, gives 
small reason to believe that he is a child of God. 
The declaration of those who experience this spir- 
itual transformation in all ages, climes and condi- 
tions, is substantially the same: " Come and hear, 
all ye that fear God, and I will declare what He 
hath done for my soul." — Ps. 66: 16. And thus is 
realized the declaration: " With the heart man be- 
lieveth unto righteousness, and with the mouth con- 
fession is made unto salvation." — Rom. 10 : io. 
Without a confession of saving faith in Christ, and 
a profession of pardon and peace through the 
blood of the Covenant, there can be no spiritual fel- 
lowship, and membership in the Church would be 
little more than a pretense. Those who accept 
Christ as their Lord and Saviour are expected to 
declare their new obligation. By this confession 
largely the Church gains the evidence that they have 
passed from death unto life. The old Baptist way, 
from times immemorial, is, to have persons wishing 
to unite with the Church, to come personally before 
it and " relate their experience," tell what the Lord 
had done for them and in them. However much 
such matters may be referred to pastor or deacons 
or committees, as preliminary, candidates must 
come personally before the Church and speak for 



CHURCH MEMBERSHIP. 69 

themselves. And this custom should be heroically 
maintained. They need not plead timidity, and say 
they cannot speak in the presence of others. They 
deceive themselves. If they have experienced any- 
thing, they can say something about it. If their 
hearts have been changed, they can speak of it. If 
they know the love of God, they can say so. 

3. A Reception of Baptism. 

Especially is a confession of faith to be made in bap- 
tism. A regenerate heart constitutes the spiritual 
qualification for Church membership. A professed 
faith and a consistent Christian life constitute the 
moral qualifications. And baptism constitutes the 
ritual or ceremonial qualification for that sacred fel- 
lowship. Except by baptism no person can be re- 
ceived as a member of the Church, without violat- 
ing the prescribed conditions, and vitiating the 
divine method. One may become a member of 
"the kingdom of heaven" by being "born from 
above," but he cannot become a member of the vis- 
ible Church except he confess that spiritual change 
in the waters of baptism. In that symbolic act he 
declares himself dead to the world and sin, buried, 
and raised up to newness of life through the death 
and resurrection of Jesus Christ from the dead. The 
spiritual change of the new birth begets Christian 
fellowship; but to secure Church fellowship, that 
change must be confessed in baptism. This is the 
New Testament order. At the first it was so; they 
repented, they believed, they were baptized, then 



70 THE NEW DIRECTORY. 

added to the Church. Without confession in bap- 
tism there could be no Christian churches. 

4. A Christian deportment. 

This condition must appear manifest. The first 
act of Christian obedience after conversion, is, natu- 
rally, baptism. In most cases, in primitive times, it 
followed immediately after an exercise of saving 
faith. " They believed and were baptized." There 
was, consequently, little or no opportunity to test 
the sincerity of their profession, or prove the gen- 
uineness of their conversion by a well-ordered life 
and godly conversation. With us it is usually some- 
what different; for while no specified time is required 
for probation, or proof of sincerity, some time usually 
does, and prudently should, elapse after a profession 
of faith, before Church membership is consummated. 
Union with the Church usually follows baptism im- 
mediately, but baptism does not usually follow con- 
version immediately, as it might lawfully do. 

But whatever time and opportunity there may be 
for observing the spirit and conduct of professed 
converts, that spirit and conduct should be found in 
harmony with the professed change of heart. If 
they still choose their old companions, find pleasure 
in their old pursuits of worldliness, are captivated 
with the vanities and frivolities of life, to say no 
more, who could believe that any vital and radical 
change by grace had passed upon the soul ? If the 
old things have not passed away, and all things 
become new. how can a Christian .character be de- 



CHURCH MEMBERSHIP. 71 

tected in them ? And if that be not apparent, how 
can they be fit members for the Church of God ? 

An external Christian life must corroborate the 
profession of an internal Christian faith. This apos- 
tolic injunction must, to a good degree, be made 
manifest to all in every professed disciple. " If ye 
then be risen with Christ, seek those things which 
are above, where Christ sitteth on the right hand of 
God; set your affections on things above, and not 
on things on the earth. For ye are dead, and your 
life is hid with Christ in God." — Col. 3:1,2. No 
amount of attestation can make the world believe 
that he is a Christian whose conduct does not cor- 
respond to his profession. And if there cannot be 
a good degree of conformity between the professed 
and the practical, persons had better remain out of 
the Church than to enter it. Positively so, if there 
be a manifest disparity and contradiction between 
the two. 

Note i. — Not every person can give an equally satisfac- 
tory relation of Christian experience before the Church, nor 
are those always the most certainly regenerate who can tell 
the most remarkable experience. But no person can consist- 
ently be admitted to its fellowship unless the Church in some 
way obtains satisfactory evidence of his conversion, and hears 
him personally declare his faith. 

Note 2.— Persons on entering a Church may be ignorant 
of many things in Christian doctrine, and must be ignorant 
of many things in practical Christian life, which they will 
afterward learn. Nor should they be rejected simply on 
that account. Indeed, they enter the Church as a school of 
sacred learning, to be instructed. But no one should be ad- 



72 THE NEW DIRECTORY. 

mitted who holds and maintains matters, either of faith or 
morals, contrary to the Scriptures, as understood by the 
Church. Especially so, if such differences are likely to be 
proclaimed and advocated. For, even admitting that the 
candidate may be right and the Church wrong in the matters 
wherein they differ, such oppositions would produce discords 
and dissensions, interrupting the harmony of the body, and 
thus becoming obstructive, both to its peace and to its use- 
fulness. 

Note 3. — In all matters fundamental, both as to faith and 
practice, members of the same Church should hold and act 
alike, since harmony in the body is of the greatest impor- 
tance. But it would be unreasonable to demand or expect 
that considerable numbers of persons, differing in education, 
habits of thought, constitution of mind and independent 
opinions, could attain perfect uniformity of belief in all mat- 
ters of Christian truth. This would be impracticable, and in 
minor matters large Christian liberty should be allowed. 

Note 4. — The relation of Christian experience before the 
Church, while the practice should be maintained, cannot 
usually give full and satisfactory evidence of conversion. 
The excitement of the occasion and the timidity of the can- 
didate may do injustice to the most devout and pious per- 
sons. The pastor, deacons and others should, by personal 
intercourse and private conversation, obtain the facts in the 
case, and lay them before the body as evidence. 

Note 5. — In the relation of experience it is not so much 
the words spoken as the manner by which, and the spirit in 
which, they are spoken, that convince and satisfy those who 
hear. And it is more difficult to judge, and requires more 
caution in the case of strangers, with whose history, manner 
of life and habits of thought they are unfamiliar, than of 
those well known. 

Note 6. — Those pastors make a grave mistake, and are 
grievously in fault, who hurry persons into the Church with- 
out giving the body a fair and full opportunity of gaining 



CHURCH MEMBERSHIP. 73 

evidence of their regenerate state. They may ask a few- 
leading questions themselves, which anyone, saint or sinner, 
could answer, and virtually debar others the privilege of ask- 
ing others, call a vote on their reception, to which a few will 
respond and many remain silent. No fellowship is accorded 
by the body, since no evidence is obtained. The Church 
may seem to be prosperous, because baptisms frequently oc- 
cur; but the moral strength of the body is weakened, rather, 
and disorder introduced where order should prevail. 

Note 7. — Neither age, sex, race, past character, nor con- 
dition in life should serve to keep one out of the Church, if 
the evidence be abundant and satisfactory that such an one 
be a subject of renewing and saving grace; and that the 
character and conduct since professed conversion be in ac- 
cordance with the gospel of Christ. 

II. MODES OF ADMISSION. 

It is not proposed to admit persons to member- 
ship by an imposing ceremonial, the better to im- 
press on them and others the importance of the 
act, as is done in some societies, and even in some 
churches. For, though the act be an important one, 
the simplicity of Christ does not call for parade to 
make it seem impressive. The form is simple, 
though the act be serious. While no gorgeous pa- 
geant marks initiation to the fellowship of the 
Christian mysteries, it may well be questioned if 
we do not hold too lightly and make too little of 
admission- to membership in this sacred brother- 
hood. 

There are three ways in common use, by either of 
which persons may be admitted to the Church, ac- 
cording to their religious standing and their relation 



74 THE NEW DIRECTORY. 

to a profession of faith. But the difference in either 
case has reference to the form or mode, the sub- 
stantial act in all these cases being the same, viz.: 
a vote of the body to receive the candidate. Each 
new member must be admitted by the free and vol- 
untary consent and approval of those already mem- 
bers, which consent is usually expressed by a formal 
vote. By this method alone, and not by the per- 
sonal action of the minister, nor yet by the decision 
of a board of official members, nor yet by some ex- 
ecutive committee specially appointed for this pur- 
pose, are new members to be received, if the sym- 
pathy and confidence of the body are to be secured 
to each one added. An examination before the 
pastor and deacons, or before some official consis- 
tory or committee, might be preferred by many can- 
didates, and even to others might seem more desir- 
able, because more private. All this may be had, 
but if had, it is preliminary and precautionary. The 
final and efficient act is the vote of the Church in its 
corporate capacity, after having listened to the can- 
didate's personal statement, and being satisfied as 
to his fitness. 

The following are the three modes of admission : 
I. By Baptism. — A person may be admitted to 
the Church, on a profession of faith in Christ, by 
baptism. This is the more common method. Such 
an one makes known his Christian hope and desire 
for baptism and union with the Church, to the pas- 
tor or brethren. If they, after proper investigation 
of the case, become satisfied of his fitness for that 



CHURCH MEMBERSHIP. 75 

step, he is encouraged to come before the Church at 
such time as they are accustomed to receive candi- 
dates, relate his Christian experience and his desire 
to be received to their fellowship. After he has 
made this relation and retired, the Church considers 
the question of his reception, hears the testimony 
of those who have become familiar with the case, 
and then, if satisfied, it is moved and voted that he 
be received as a member, on being baptized. 

2. By Letter. — In the changes of social and domes- 
tic life, which are constantly transpiring, members 
often remove from the vicinity of the Church with 
which they have united. Then it becomes their duty, 
and should be their desire, to connect themselves 
with a Church of the same faith near their new home, 
where they can conveniently work and worship. 
By the comity of Christian fellowship, and by that 
courtesy which each Church owes to each other, the 
one of which he is a member gives him a letter of 
commendation and dismission, by which his mem- 
bership may be transferred to the other. This letter 
certifies to his good Christian character and regular 
standing, and commends hyn to the confidence of, 
and membership in, the other Church. If satisfied, 
he is received by a vote of the Church, as in the 
former case — the letter serving as a certificate of 
character and standing, with permission to unite. 
Though not considered essential, yet it is desirable 
that the person should be present when his letter 
is read, and verbally express his desire to be re- 
ceived. 



76 THE NEW DIRECTORY. 

3. By Experience. — It sometimes happens that 
persons who have been baptized, but by some means 
have lost their membership, desire to unite with a 
Church. They bring no letters, nor are they re- 
baptized; but give an account of their conversion 
and Christian life, which, being satisfactory, they 
are received by vote on their confession — or, as it 
is usually stated, " on experience." 

Note i. — In some churches the names of all candidates 
are announced at a meeting previous to that on which action 
is to be taken, in order that all may be acquainted with the 
fact, and make objection, if they know of any good reason 
for objection. 

Note 2. — In some churches, also, there is a standing com- 
mittee, before which all applicants for membership must first 
go, and if that committee regard the application unfavorably, 
it is not presented to the Church at all. Such action may at 
first appear somewhat arbitrary, perhaps, but in cities and 
other crowded communities great care is needed to guard 
against imposition by designing and unworthy persons, who 
may be influenced by sinister motives in such a step. Of 
course, a final appeal is to the Church, and not to a com- 
mittee. 

Note 3. — In some churches, particularly in large commu- 
nities where individuals may not be so well known, the pastor 
requests some careful and competent member to act as com- 
mittee to ascertain the facts in the case of each one apply- 
ing for membership. Or there maybe a standing committee, 
to which all such cases are referred. Or if there be a pru- 
dential committee, through which all applications must come, 
they act in the matter. In either case a report is made to 
the church, when action is taken. But, in addition, a care- 
ful pastor will personally investigate every case. 

Note 4. — Persons cannot be received to membership on 



CHURCH MEMBERSHIP. J? 

the credit of letters from other denominations. Such letters 
are accepted as testimonials of previous Church standing and 
Christian character; but the applicants are to be received by 
baptism — if not , already baptized — or otherwise on their 
Christian experience, related in person before the Church. 

Note 5.— It is a rule generally acted on, that no person 
shall be taken into the Church to the grief of any one already 
a member. Hence, members should be received not simply 
by a majority, but by a unanimous vote. If objection be 
made, the case should be postponed, to ascertain the facts. 
If the objections be found to be factious and unreasonable, 
they should not be further regarded; and if persisted in, 
would subject the objectors to reproof and censure. 

Note 6. — At times it may be found expedient to postpone 
the reception of a candidate for a better acquaintance, and 
for greater harmony in action respecting him. Moreover, it 
is always better to use great deliberation than to proceed 
with great haste in such a matter. But the Scriptures cer- 
tainly do not authorize any system of probation by which all 
candidates are required to wait a specified time before being 
admitted to the full fellowship of the body. 

Note 7. — To baptize persons who do not unite with any 
Church, is considered bad policy, as subversive of good order 
and destructive of Church organization. They should be ap- 
proved and received by the body for full fellowship when bap- 
tized. Yet there are possible exceptions to this rule where 
no Church- exists, or where they are baptized to constitute 
one, and in some other unusual circumstances. 

Note 8. — Nor is it expedient, or promotive of good order, 
for ministers to baptize persons who wish to unite with 
churches of other denominations. Such persons should re- 
ceive the ordinance from the pastors of the churches with 
which they are to unite. Nor is it consistent Christian walk- 
ing for such persons to unite with churches which uphold 
and practice a form of so-called baptism which they them- 
selves reject and condemn. 



78 THE NEW DIRECTORY. 

Note 9.— Persons who fulfill all the Scriptural conditions 
and possess all the requisite qualifications for membership, 
have a right to be admitted to baptism and the privileges of 
the Church, if they request it; though no extraneous force 
or authority can compel their admission. 

Note 10. — Uniting with a Church must be a free and vol- 
untary act on the part of the individual; there is neither civil 
nor ecclesiastical authority among us to compel or require it. 
But there is a moral obligation resting on every professed 
lover of the Saviour to identify himself in fraternal union 
with the company of His disciples. 

Note ii. — No civil or religious disability can, with us, be 
inflicted on those who are not communicants, as is the case 
in countries where there is a state Church, and where religion 
is supported as a civil establishment. The gospel idea of 
religious faith and service is, that all should be voluntary and 
free, and that civil authority has no right of control over, or 
interference with, matters of religion. 

Note 12. — It is customary, when members are admitted 
to the Church, whether by baptism, letter or experience, for 
the pastor to give them the right hand of fellowship. This 
is usually done at the communion service immediately before 
the elements are distributed. The candidate rises, while the 
hand is extended with a few words of kindly welcome. ' The 
act is fraternal, but not essential; is designed simply as an 
expression of the Church's welcome. It does not make them 
members, and adds nothing to their standing, but recognizes 
them in the presence of the body as fellow-disciples. In 
some churches — particularly at the South — in addition to the 
pastor's hand of fellowship, the various members pass by in 
order, each extending the hand of welcome; a practice which, 
though somewhat less conventional, is more expressive. 

Note 13. — The reception of persons by restoration is not 
essentially different from that by experience, Members who 
have been excluded from fellowship may be received back, 
when the causes which led to the withdrawal of fellowship are 



CHURCH MEMBERSHIP. 79 

removed, and the individual requests restoration — the Church, 
being satisfied with his fitness, votes his reception. The 
"hand of fellowship" properly follows in this case, as in 
the others. Such cases are reported as additions by " res- 
toration." 

Note 14. — Persons received to membership have equal 
rights and immunities with any and all other members, with- 
out distinction of sex, age or condition, unless for cause un- 
der discipline and censure. Persons not members enjoy the 
privilege of worship with the Church, but can claim no cor- 
porate rights, including the ordinances. 

III. MODES OF DISMISSION. 

Church membership is held to be of perpetual 
obligation. What has been elsewhere said as to its 
voluntary character will apply to the dissolving as 
well as to the forming of this relation. No human 
authority can hold one in the Church, who resolves 
to go out of it. The Church is more than a mere 
confederation of men and women; it is " the body of 
Christ," where each one, "is a member in particu- 
lar." Each one who unites with it does so, pre- 
sumably, not as a mere matter of convenience, or 
personal caprice, but from a sense of religious 
obligation. Voluntarily and of choice indeed, yet 
still doing it, " as unto the Lord." When he becomes 
a member therefore, it is for life, unless some provi- 
dential interposition should break the bonds. Bap- 
tists hold that Christians should not live outside the 
fold of the Good Shepherd, but within the shelter 
of its fellowship; unless, indeed, they become un- 
worthy the position, and have to be " put away." 



80 THE NEW DIRECTORY. 

Provision is, however, made for a transference cf 
membership from one Church to another. 

There are three ways, by either of which the re- 
lation of members to the body may be dissolved: 

1. By Letter. — A member may, on application, 
receive a letter of commendation and dismission 
from his Church, with which to unite with another 
of the same faith, and thus, not pass out of Church 
relations, but be transferred from one fellowship to 
another. 

2. By Exclusion. — When the Church, in the ex- 
ercise of its lawful authority and discipline, with- 
draws fellowship from one proven to be an unworthy 
member, his connection with the body is dissolved 
and thenceforth ceases. 

3. By Death. — The death of members of course 
dissolves the relation, and transfers them from the 
Church on earth, to that above. 

No other modes of dismission, or disconnection 
are recognized among our churches. 

Note i. — It is customary for the validity of letters to be 
limited to some specified time — usually six months — after the 
expiration of which time they are worthless; but may be re- 
newed, if satisfactory reason be given the Church for their 
non-use. 

Note 2. — The one receiving a letter is still a member and 
subject to the authority and discipline of the Church grant- 
ing it, until he has used it by actually connecting himself 
with another Church. 

Note 3. — Letters thus given can be revoked, for cause, by 
the Church at its discretion, any time previous to their being 
used. 



CHURCH MEMBERSHIP. 8l 

Note 4. — Any member in good standing has the right at 
any time to ask for, and receive from the Church a certificate 
of his membership and standing; but subjects himself to dis- 
cipline if he use it for any improper purpose. 

Note 5. — Letters cannot properly be given to be used in 
uniting with a Church of another denomination. It would 
be manifestly inconsistent for a Church to commend and dis- 
miss its members to unite with those with whom it did not 
hold Church fellowship. 

Note 6. — When a member unites with a Church of an- 
other denomination, the hand of fellowship is withdrawn 
from him, though otherwise of good Christian character, and 
though he may have acted conscientiously in what he had 
done. This act implies no censure; but since his Church is 
not in fellowship with that to which he has gone, they can- 
not consistently continue fellowship with him in that Church. 

Note 7.— No member can withdraw from the Church. 
He must be regularly dismissed by the action of the body. 
Nor can one have his name dropped, or be excluded at his 
own request. Such action, if taken at all, must be taken by 
due process of discipline on the part of the Church. 

Note 8. — Nor can the Church compels member to take a 
letter 5nd withdraw, without his consent. Such would be a 
virtual exclusion from its fellowship; in order to which, due 
course of discipline must be pursued, on charges made, and 
for sufficient reasons. 

Note 9. — When members remove their residence so far as 
to render worship with their Church impracticable, they 
should take letters, and unite where they go. Their churches 
should require this of them, if at all practicable. The too 
common practice of holding membership in one Church, and 
worshiping in another deserves severe reproof. 

Note 10. — In voting on the reception, dismissal, discipline 
or exclusion of members, several cases should not be included 
in the same vote, but each one be acted on separately, and 
decided on its own merits. 
6 



82 THE NEW DIRECTORY. 

Note ii. — The dropping of members is merely placing on 
a separate list the names of those of whom the Church has 
lost ^.11 knowledge. They are neither dismissed, nor reported 
as members; and whenever found, their names are restored 
to the record. No one can be dropped as an act of discipline, 
nor when his residence is known, nor simply to get rid of a 
disturbing element. 

Note 12. — Persons excluded from one Church should not 
be received to the fellowship of another, except after care- 
ful investigation, and when most manifest injustice has been 
done such members; and also when the excluding Church 
refuses to correct the wrong done. Yet cases may, and do 
occur, where it is the duty of one Church to bear this testi- 
mony against the wrong done by another, and receive the 
unjustly excluded member to its fellowship. 

Note 13. — Sometimes a letter of simple commendation, 
or occasional communion, is given to a member who is to be 
temporarily absent from home, for the purpose of affording 
him Christian introduction where he may visit, or worship 
during his absence. This may be given by the pastor, or 
clerk, or by the action of the Church, and should be limited 
to the time of his probable absence. 

Note 14. — The conception of a perfect Christian brother- 
hood is not to be realized on earth. Many defects and faults 
may be expected, both in the individual, and in the body. 
The member may think the Church little better than the 
world; and the Church may regard the member as a burden 
rather than a blessing, and wish to be rid of him. But those 
who are truly Christ's. " have crucified the flesh with its af- 
fections and lusts," and must " bear one another's burdens," 
and take no unlawful or unkindly means to break the bonds 
of their fellowship, and sever their connection. 



CHAPTER IV. 

CHURCH OFFICERS. 

EVERY form of organized society, whether civil, 
social or religious, is supposed to have officers, duly 
constituted to execute the laws, administer the 
government, and secure the ends contemplated by 
the organization. The Church is a commonwealth, 
a society, a family, and has its officers as leaders 
and administrators of its affairs. Officers, however, 
are not essential to the existence of a State, nor are 
they to the existence of a Church. They are never- 
theless important to their highest efficiency, and the 
best exercise of their legitimate functions. The 
State does not lapse and cease to be, because its 
executive dies, resigns, or is removed. Nor does 
the Church cease to be a Church though it may be 
without officers. It was a Church before it had offi- 
cers, and supplied these administrative functionaries 
from among its own members. And should they all 
resign, or be removed, the Church would still sur- 
vive, and supply the deficiency by the election of 
others to fill their places. 

What are the officers of a Christian Church ? How 
are they secured ? What are their functions ? And 
whence is their authority ? These are questions of 
importance to be asked and answered; and to which 

83 



84 THE NEW DIRECTORY. 

various replies will be given, according to the ec- 
clesiastical theory on which the reply proceeds. 

But suppose we make the questions somewhat 
more specific, and ask, " What are the Scriptural 
officers of a Christian Church ? " We shall by this 
means simplify the inquiry, and be directed not to 
ecclesiastical standards, but to the New Testament 
for an answer — a source of authority which to all 
Christians ought to be more satisfactory than any 
other, in such matters; and to Baptists, certainly 
will be, if they be true to their convictions as Bible 
Christians. 

They are of two grades. 

In the New Testament we find but two orders 
pertaining to the ministry; but two officers to a 
Church. These are pastors and deacons. And, yet, 
this is a question still to some extent in dispute. 
All prelatical churches insist there are, and of right 
should be, three orders, and the Romish Church 
has carried the number up to ten or twelve. 

But if the Scriptures be appealed to, and primitive 
churches be accepted as examples, it would seem to 
be a question settled, that in apostolic times, and 
for many years after, pastors and deacons only were 
known as permanent Church officers. The intro- 
duction of other orders subsequently, was a part of 
that system of change and perversion, which 
eventually reared a gigantic and corrupt hierarchy 
on the ruins of the simplicity of the Gospel, and 
substituted an oppressive and tyrannical worldly es- 
tablishment for the Church of Christ. All of which 



CHURCH OFFICERS. 85 

changes and corruptions come largely through the 
unwarranted assumptions of the clergy themselves. 

I. PASTORS. 

In the New Testament the term episcopos, which is 
usually rendered bishops and presbuteros, which is 
rendered elder, are used interchangeably, and often 
applied to the same person. The episcopos was an 
overseer, what the term properly denotes; it was the 
word used chiefly by the Greek Christians as applied 
to the pastor, who had the oversight of the flock, 
and performed the- work of a shepherd in spiritual 
concerns. The term presbuteros or elder, was evi- 
dently derived from the synagogue, and used chiefly 
by Jewish Christians, to designate the same person, 
especially as in the synagogue elderly and dignified 
persons were selected as the official directors of re- 
ligious affairs. 

The term pastor signifies a shepherd, and well in- 
dicates the nature of the relation he sustains to the 
Church; that of leading, feeding, guiding and guard- 
ing the flock committed to his care. He is also 
called a minister {diakonos), one who serves and 
ministers to others; as the pastor is supposed to 
minister in holy things to the Church. Thus the 
prelatical distinction of Bishops, Priests and Dea- 
cons, constituting three orders in the clergy, cor- 
responding to the three orders, High-priest, Priest 
and Levite, in the Jewish hierarchy, finds no war- 
rant in the use of the terms, episcopos, presbuteros 



86 THE NEW DIRECTORY. 

and diakonoSy in apostolic writings. And to this 
many distinguished prelatists, historians and com- 
mentators agree. 

NEANDER, the most distinguished of Church his- 
torians, gives the following explanation : 

"The name of presbyters, which was appropriated to this 
body, was derived from the Jewish Synagogue. But in the 
Gentile churches, formed by the Apostle Paul, they took the 
name {episcopoi) bishops, a term more significant of their of- 
fice, in the language generally spoken by the members of 
these churches. The name of presbyters denoted the dignity 
of their office : that of bishops, on the other hand, was ex- 
pressive rather of the nature of their office, to take the over- 
sight of the Church. Most certainly no other distinction 
originally existed between them." " They were not designed 
to exercise absolute authority, but to act as presiding officers 
and guides of an ecclesiastical republic; to conduct all things 
with the cooperation of the communities; as their ministers, 
and not as their masters." " I can discover no other differ- 
ence between the elders and bishops, in the Apostolic age, 
than that the first denotes the dignity, the second the duties 
of the office, whether the reference is to one or more." — Ch. 
Hist. Vol. I. , p. 184; Plant, and Train, p. 147; Intro, to Cole- 
mans Prim. Ch., p. 20; Plant, and Train, p. 148. 

Mosheim says : 

" The rulers of the churches were denominated sometimes 
presbyters or elders — a designation borrowed from the Jews, 
and indicative rather of the wisdom than the age of the per- 
sons; and sometimes also bishops; for it is most manifest 
that both terms are promiscuously used in the New Testa- 
ment of one and the same class of persons." "In those 
primitive times each Christian Church was composed of the 
People, the presidi?ig officers, and the assistants or deacons. 



CHURCH OFFICERS. 87 

These must be the component parts of every society. The 
principal, voice was that of the people; or of the whole body 
of Christians." — Eccl. Hist. Cent. I. part 2, ch. II., sees. 3, 8. 

Waddington says: 

" It is also true that in the earliest government of the first 
Christian Society — that of Jerusalem, not the elders only, but 
the whole Church, were associated with the Apostles; and 
it is even certain that the terms bishop and elder, ox presbyter, 
were in the first instance, and for a short period, sometimes 
used synonymously, and indiscriminately applied to the same 
order in the ministry." — Hist. Ch., chap. II. , sec. 2. 

GiESELER says: 

" The new churches everywhere formed themselves on the 
model of the mother Church at Jerusalem. At the head of 
each were the elders (presbyter, bishop), all officially of equal 
rank, though in several instances a peculiar authority seems 
to have been conceded to some one individual, from per- 
sonal considerations." — Ch. Hist., Period I, div. I, chap. 
II., sec. 29. 

Coleman says: 

"It is generally admitted by Episcopal writers on this 
subject that in the New Testament, and in the earliest ecclesi- 
astical writers the terms bishop and presbyter, or elder, are 
synonymous, and denote one and the same office." " The 
office of presbyter was undeniably identical with that of 
bishop, as has been shown above." "Only two orders of 
officers are known in the Church until near the close of the 
second century. Those of the first are styled either bishops 
or presbyters; of the second, deacons." — Ancient Christianity 
Exemplified, chap. VIII. , sec. 6; chap. VI. , sec. j. 

This author still further cites many of the early 
Christian Fathers, who took the same view of the 



$8 ■ THE NEW DIRECTORY. 

subject, declaring that only two orders existed in 
the primitive ministry, and that all pastors- were of 
equal rank among themselves. Of these writers 
are: Clement of Rome, Polycarp, Justin Martyr, 
Irenaeus, Jerome, Chrysostom, Theodoret and oth- 
ers; authorities extending from A. D. ioo to A. D. 
iooo, and nearly all of them defenders of prelatical 
supremacy. 

Dr. JACOBS, an Anglican churchman, says: 

"The only bishops mentioned in the New Testament 
were simple presbyters; the same persons being called bishop 
{episcopos), superintendent, overseer, from his taking an over- 
sight of his congregation, as is distinctly shown by Acts 22:20 
and other passages; and a presbyter (presbuleros) or elder, 
from the reverence due to age. It may, however, be observed 
that the term elder is of Hebrew origin, while that of bishop 
is Hellenic, and is applied in the New Testament on 1 y to the 
officers of Gentile churches, though it did not supersede the 
use of the word presbyter among them." — Eccl. Polity of 
N. T.,pp. 72-3. 

Schaff says: 

" Bishops or presbyters. These two terms denote in the 
New Testament the same office: the first signifying its du- 
ties; the second, its dignity." — Hist. Christ. Ck., First period, 
sec. 42, 1. 

Kurtz says: 

" That originally the presbuteroi (elders) were the same as 
the episcopoi (bishops), we gather with absolute certainty 
from the statements of the New Testament, and of Clement 
of Rome, a disciple of the Apostles." — Text-Book of Ch. 
Hist., Vol. I., p. 67. 



CHURCH OFFICERS. 89 

Prof. Ftsher says: 

" Until we approach the close of Elizabeth's reign there is 
no trace in the Anglican Church of the jure divino idea of 
episcopacy — the doctrine that bishops are necessary to the 
being of a Church, and that without episcopal ordination the 
functions of the ministry cannot be lawfully discharged." — 
History Christ. Church, p. j/j. 

Prof. Plumptre, a Church of England clergy- 
man, and a prominent biblical scholar, declares the 
identity of episcopos and presbuteros in New Testa- 
ment usage, and adduces four reasons from the 
Acts and the Epistles for this opinion. To his 
statement and proofs he adds: 

" Assuming, as proved, the identity of bishops and elders 
of the New Testament, we have to inquire into : 1. The re- 
lations which existed between the two titles. 2. The func- 
tions and mode of appointment of the men to whom both 
titles applied. 3. Their relations to the general government 
and discipline of the Church." — Smith's Bible Diet., Art. 
Bishop. 

The Ency. Britannica says: 

" The identity of the office of bishop and presbyter being 
thus clearly established, it follows that the presbyterate is 
the highest permanent office in the Church, and that every 
faithful pastor of a flock is successor to the Apostles in every- 
thing in which they were to have any successors." — Art. 
Presbyterian. 

The Pantalogia says: 

"There is no scriptural difference between bishop and 
presbyter " Furthermore, the same competent authority adds: 
11 To this purpose the declaration made of the functions of 



QO THE NEW DIRECTORY. 

bishops and priests, signed by more than thirty civilians and 
divines, among whom were thirteen bishops, Cranmer and 
others included, affirm that in the New Testament there is no 
mention of any degrees or distinctions in orders, but only of 
deacons, or ministers, and priests or bishops." — Arts. Bishop 
and Presbyter. 

In Acts 20 : 17 it is stated that Paul called to- 
gether the elders (presbyters) of the Ephesian 
Church. But in Acts 20 : 18, he calls these same 
persons bishops (overseers). In this case both 
terms were applied to the same office, and were 
used interchangeably to designate the same officer. 

Dean Alford says: 

"The E. V. has hardly dealt fairly in this case with the 
sacred text in rendering episcopous, v. 28, overseers; whereas, 
it ought there, as in all other places, to have been bishops, 
that the fact of elders and bishops having been originally and 
apostolically synonymous, might be apparent to the English 
reader." — Com. on Acts, 20 : 17. " The episcopoi of the N. T. 
have nothing in common with our bishops." " The identity 
of the episcopos and presbuteros in apostolic times is evident, 
from Titus 1 : 5-7." — Com. on 1 Tim. 3:1. 

PAUL and TIMOTHY, in their address to the Phil- 
ippian Christians, specify three classes as composing 
the Church, and manifestly consider these as con- 
stituting the entire body. They say: " To all the 
saints in Christ Jesus, which are at Philippi, with 
the bishops and deacons!' — Phil. 1:1. Saints, bish- 
ops and deacons, therefore, comprised the entire 
membership — the whole Church. Bishops and pas- 
tors were identical. 



CHURCH OFFICERS. 91 

Timothy is instructed by Paul as to the qualifi- 
cations necessary for those who should be chosen 
as pastors and placed over the churches. These of- 
ficers are called bishops. Particular directions are 
given as to the choice of bishops and deacons, but 
no mention is here made of elders or presbyters, 
clearly because they were the same as bishops. — 
I Tim. 3 : 1-10. 

TlTUS is in like manner directed by Paul to place 
pastors over the churches in Crete. These pastors 
he calls elders in the fifth verse and bishops in the 
seventh. Here both terms are applied to the same 
persons, and must indicate the same office. — Titus 

But little discussion would be needed on a ques- 
tion so clear, at least when viewed from the position 
of the apostolical epistles, were it not for the per- 
tinacity with which the somewhat arrogant, and 
not seldom offensive assumption is put forth by 
Episcopal denominations — both clergy and laity — 
that there are no genuine churches save those duly 
organized with three orders in their ministry, and 
no scripturally ordained ministers except such as 
have been ordained by the imposition of hands by 
Episcopal bishops, as a superior order of the clergy. 
How groundless and absurd such lofty pretensions 
are, let any careful reader of the New Testament 
judge. The " historic episcopate " finds no founda- 
tion and no warrant in the New Testament. 

During their lifetime the Apostles would, of ne- 
cessity, be regarded with peculiar veneration, as 



92 THE NEW DIRECTORY. 

having been the companions of, and received their 
appointment directly from, Christ Himself; and, 
also, as having been specially inspired and qualified 
for their work. But in all of this, they had no suc- 
cessors. After their death, such pastors as had as- 
sociated with them, or had been appointed to office 
by them, would, for that reason, receive special re- 
gard from the churches and the younger ministry, 
and this special regard might deepen into reverence 
so profound as to concede them a foremost official 
position — a kind of patriarchal attitude among the 
churches, with a larger dignity of office and a larger 
liberty of action than was allowed to others. This 
in time could easily lead to the recognition of a 
higher rank and a superior order in the ministry. 

Moreover, in process of time, as the first planted 
churches in the more important cities grew older 
and stronger, they might readily claim, and have 
accorded to them, a preeminence over the newer 
and feebler — especially the suburban and rural 
churches. In like manner the pastors of the older 
city churches could, without difficulty, assume a 
preeminence over the pastors of the smaller churches 
about them. In this way grew up the rule of 
the metropolitan churches over the provincial 
churches, and the authority assumed by the pas- 
tors of the former over their brethren in humbler 
positions, resulting finally in a clerical caste, or 
higher order of the clergy. 

GlESELER, in his history of the Church, declares 
that: 



CHURCH OFFICERS. 93 

"After the death of the Apostles and their pupils, to 
whom the general direction of the churches had always been 
conceded, some one among the presbyters of each Church 
was suffered gradually to take the lead in its affairs. In the 
same irregular way the title of bishop was appropriated by this 
first presbyter." — Ch. Hist., Period I., div. I., chap. III., 
sec. 32. 

To the same effect is the testimony of Neander 
and nearly all early Church historians, including 
many prelatists. Moreover, it appears that each 
Church usually contained several elders, and the 
one among them who presided in their meetings, 
and, whether for age or ability, was more promi- 
nent, would come to be recognized as peculiarly 
the episcopos, though all were of equal rank. Thus 
gradually matured, through a course of years, either 
because of assumption on the one hand, or of con- 
cession on the other, or of both, that vast, compli- 
cated and despotical system of ecclesiastical domi- 
nation and hierarchical tyranny, which culminated 
in the oppressive rule of the Greek and Roman 
establishments, falsely called churches. 

This broad departure from apostolic practice, and 
from the order and simplicity of the Gospel, was 
natural, though unfortunate, and no imitation of it, 
however remote, should be countenanced or con- 
tinued now. Its course of evil progress is easily 
traced in history, and generally conceded by schol- 
ars and divines. Not the less to be deplored that 
it was begun soon after the Apostles and their im- 
mediate successors had ceased to watch over and 



94 THE NEW DIRECTORY. 

guide, by their wisdom and piety, the churches they 
had planted. 

THE PASTORATE AND THE MINISTRY. 

The Pastorate and the Ministry are related, but 
not identical. A pastor is a minister, but a minister 
is not necessarily a pastor. The minister is the 
kerux y the herald, who preaches the Gospel, who 
proclaims the glad tidings to men. The pastor is 
the poimen, who folds and feeds and leads the flock. 
The pastor has the care of a Church; the minister is 
a preacher, and may or may not have the care of a 
Church. James is understood to have been pastor 
of the Church in Jerusalem; but Paul and Barnabas, 
Apollos and Cephas preached the Gospel from place 
to place, as ambassadors of Christ and heralds of the 
great salvation, planting churches and setting in 
order affairs, but without a local and permanent cure 
of souls. 

In our time — though we have evangelists, mis- 
sionaries and other ministerial service without pas- 
toral responsibility — yet, for the most part, ministe- 
rial service is identified with the pastorate. It may 
be, as some have supposed, that in primitive times, 
when in each Church the Spirit developed a plural- 
ity of ministers, some — according to their peculiar 
gifts and graces — devoted themselves especially to 
pastoral work, as each Church might desire or have 
need, and some to preaching only, or chiefly. Cer- 
tainly, in all ages, some have been better adapted 
to the one department of the ministry, and some to 



CHURCH OFFICERS. 95 

the other. Thus could the churches have the largest 
amount and the best application of the ministerial 
service, and be most edified. 

The present discussion will be confined to the 
pastorate, its functions and relations, leaving a more 
general consideration of the ministry to another 
chapter. 

I. Nature of the pastor s work. 

The religious cultivation of his Church and con- 
gregation constitutes the peculiar work of the pas- 
tor. It is the sJiepherding of the flock. He is not to 
be indifferent to their temporal interests, but their 
spiritual welfare is his special charge. He is to be 
the ever ready, sympathizing and helpful friend to 
all; but his endeavors should aim at, and be made 
subservient to, the ultimate purpose of the Gospel — 
to win souls to Christ, and edify the saints. The 
details of his work will be manifold; and while he 
should not assume too many duties, or take re- 
sponsibilities alien to his proper calling, he must 
not too hastily repulse those who repose confidence 
in him, and whom he may be able in many ways to 
benefit by a variety of service. 

The pulpit will constitute the stronghold of his 
power on his congregation and the community. 
For though a pastor, he must still be a preacher, a 
Gospel herald to his flock. The minister is, per- 
haps, first of all, a teacher. Therefore he must not 
neglect his preparations for the pulpit. If he can- 
not hold the people by his preaching, he cannot in 



g6 THE NEW DIRECTORY. 

any other way. Many devices may be resorted to, 
to draw and hold an audience, some of which de- 
serve no better name than tricks, which if they 
serve their purpose at all, are short-lived, and fail 
utterly to command the confidence of thoughtful 
people. For, while some men have not, and can- 
not, have the same attractive power in the pulpit as 
others, yet sound Gospel sermons, ably prepared, 
and earnestly delivered, constitute the only kind of 
pulpit service which can long commend itself to the 
consciences of the people. He who neglects his 
pulpit preparations for any cause whatever, wiU 
find frequent pastoral changes to be imperative — 
and possibly, not always in the most pleasant way. 
The same will be true of him who relies on a facility 
for extemporaneous discourse, under the inspiration 
of a present audience, to the neglect of previous 
careful preparation. 

Emphasis must also be laid on pastoral visitation. 
Here peculiarly he is the pastor. He may not visit 
so much as many would wish. Some are never satis- 
fied. Nor should he visit to the detriment of his 
pulpit preparation. Since, according to the present 
constitution of religious society, the Christian minis- 
ter is expected to fill the twofold office of preacher 
and pastor, he should labor to discharge the func- 
tions of both, with the greatest possible fidelity and 
success, giving to each conscientiously its appro- 
priate share of his ability. He must know his peo- 
ple in their homes; must know their joys and sor- 
rows as they themselves will relate them. They 



CHURCH OFFICERS. 97 

must know him, as they cannot know him in the 
pulpk simply. Both he and they miss boundless 
good, if this be not done. These visits should be 
brief and religious. They should not degenerate 
into social chit-chat, or even into religious gossip. 
They must not be morose nor melancholy, but 
genial, gentle and sympathetic. Young ministers 
may find it hard work, and dread it as a drudgery; 
but they will come to feel differently when for a few 
times they have been able to comfort the sorrowing, 
relieve the burdened, and know the luxury of doing 
good to those in trouble. 

It would not be just nor true to say, that the pas- 
tor's sphere is exclusively the spiritual life of the 
Church, while the deacons are assigned to its tem- 
poralities. The pastor has the oversight and super- 
intendence of all the interests of the Church, and of 
all departments of its work, both spiritual and tem- 
poral. And while he should not lord it over God's 
heritage, he should feel himself responsible for the 
guardianship and watch-care of all with which he is 
put in trust. Nor should he needlessly interfere 
with the deacons, or trustees, or Sunday-school 
workers, nor assume dictatorial authority over 
others in their service. Yet it is his privilege and 
his duty to hold a watchful supervision over all, 
that all may be done to the edifying of the body of 
Christ. 

The pastor shoula have great care for the relig- 
ious culture of children and the youth. But not to the 
neglect of others. Class distinctions are invidious, 



98 THE NEW DIRECTORY. 

unhappy in their influence in a Church, and should 
never be encouraged, or countenanced. As this is 
not a treatise on pastoral duties, it need be pur- 
sued no further than to say, the pastorate should 
be assumed, not of constraint, nor for selfish ends, but 
out of love to Christ, and for the triumphs of His 
truth. 

Note. — Ministers are not priests in any ecclesiastical sense 
to offer sacrifices on behalf of the people, or propitiate an 
offended Deity; nor yet do they mediate between God and 
men, as is taught by the Romish, and other sacramenta- 
rian communions. They cannot consecrate elements, and 
have no exclusive right to the ministration of sacraments — 
indeed, there are no sacraments, in the commonly understood 
sense of that term, as means which in themselves effectually 
convey grace. The minister is not a priest, save in that sense 
in which all true Christians constitute a " royal priesthood." 
Sainthood, therefore, without distinction of rank or office, 
constitutes a spiritual priesthood. Thus also said Peter to 
the elect believers, scattered abroad. "Ye also as living 
stones, are built up a spiritual house, to be a holy priest- 
hood, to offer up spiritual sacrifices, acceptable to God, 
through Jesus Christ." "A chosen generation, a royal 
priesthood, a holy nation, a peculiar people." — I Peter 2: 5, 
9. Christ Jesus, the Great High-Priest of our profession, is 
the one only mediator between God and men. 

2. How pastors are obtained. 

If it be asked how the churches are to secure pas- 
tors, the reply is, by election, as the free choice of 
the people, in each individual Church. It is an es- 
sential part of the independency of the churches, the 
right to choose their pastors and teachers; and that 



CHURCH OFFICERS. 99 

no individual, or combination of men, can appoint 
pastors over them, or compel a Church to accept as 
officers those whom they have not chosen by their 
free suffrages. This is the polity of the New Testa- 
ment, and has ever been the usage of our people. 
A free people demand and maintain the right to 
choose their own rulers. They may ask, or accept 
advice; but no man is a pastor to any people until 
he has been chosen by a majority vote of that 
Church. Nor does it require the consent of any 
synod, presbytery or council for him to enter at 
once upon the duties of the office. Primarily and 
properly, though not necessarily, the pastor is chos- 
en from among the members, after the Church has 
had evidence that the Spirit had called to, and fitted 
him for, the work of the ministry; and after having 
abundant evidence of his adaptation to the position. 
But if not a member of that particular Church, he 
should become such before entering upon his official 
duties as pastor of it. 

The selection and election of a pastor is one of 
the most important acts — if not the most important 
— pertaining to the independency of the Church. 
The interest of the body, and the welfare of religion 
depend so largely on it, that it should be entered 
upon with the utmost care, deliberation and prayer 
— prayer for divine direction. That a wise and safe 
leader, an able and instructing teacher, a devout, 
spiritual and holy man may be secured for the sacred 
office, and that the choice be influenced by no carnal 
ambition, by no personal prejudices, and for no selfish 



IOO THE NEW DIRECTORY. 

ends. When the choice is made, and the pastor 
secured, then let him be received, loved, supported, 
honored and obeyed, as one sent of God for this 
sacred work. 

And let it be further considered that no man can 
do of himself all that is desired and expected of a 
pastor. He must not only have divine help, but he 
must have the sympathy, cooperation, and prayers 
of the Church. Some miserable failures in the min- 
istry are due to the faults of the ministers them- 
selves; still more are due to the churches, which 
too often abuse what they professed was the gift of 
God, when they secured their pastors. 

3. The Pastor s Authority. 

The pastor is to be loved, honored and obeyed, in 
the Lord. He is placed over the Church by both 
the Head of the body, and by the free and voluntary 
act of the body itself. Though he professes no 
magisterial authority, and has no power, either 
spiritual or temporal, to enforce mandates or inflict 
penalties, yet the very position he occupies as 
teacher and leader supposes authority vested in him. 
On the one hand, the minister is not to be regarded 
with ignorant and blind devotion, as if possessed of 
superhuman attributes, whose official acts must be 
venerated even though his private life be scandal- 
ous ; nor yet, on the other hand, is he to be con- 
sidered a mere puppet for the capricious mistreat- 
ment of such as wish to show their independence, 
and " use their liberty for a cloak of maliciousness." 



CHURCH OFFICERS. IOI 

As a rule, the pastor who maintains a dignified 
and consistent Christian and ministerial life, com- 
mending himself to the confidence of the people, 
will receive all the deference he desires, and will 
have accorded to him all that personal respect and 
official reverence which he needs to claim. His 
authority will be a moral force, to which those who 
love and honor him will yield. He need not worry 
and fret because he does not receive the respect 
which he thinks his due. Let him command it by 
his character and deportment. He may too much 
attempt to enforce his authority. As a preacher of 
the gospel his authority is of another and a higher 
kind, in that he is an ambassador from the king, 
and speaks with an authority more than human. 
True, his words, even in the pulpit, are not beyond 
question, since they are to be judged by the infalli- 
ble standard of the word of God. But in the ad- 
ministration of Church affairs he should secure the 
cooperation of his members, and gain his object by 
reason and persuasion, rather than attempt to force 
compliance by authoritative dictation. 

4. Length of the Pastorate, 

The spirit of Christian liberty, and the voluntary 
principle on which all Christian institutions should 
be supported, control the relations of pastor and 
people. There is no power that can compel a Church 
to accept a pastor, or a pastor to accept a Church. 
The relation is formed by mutual agreement between 
them. And when once formed, the relation can be 



102 THE NEW DIRECTORY. 

dissolved by no external authority, civil or eccle- 
siastical, but by the mutual consent of the parties 
themselves. In some of the other denominations, 
where ecclesiastical systems instead of Church in- 
dependency prevail, the relations of the pastorate 
are regulated by higher official authority, instead of 
by the mutual agreement of the parties. Even 
there, however, the free spirit of religious life mani- 
fests itself, indirectly, if not directly, and the churches 
do not quietly consent to receive pastors unwel- 
come to them, nor to retain them when the relation 
becomes irksome, notwithstanding the action of 
bishops, conferences, or presbyteries. 

The ideal pastorate is, no doubt, life-long ; but in 
practical life this is seldom realized. In theory 
there is something beautiful in the case of a minister 
who spends his whole life among the same people, 
loved, honored and venerated till his death; around 
whom the new generation grows up as his support- 
ers, when the fathers have passed away. Honored 
by his compeers, loved by the young, venerated by 
the children, he becomes the typical patriarch and 
shepherd of the flock. Such things have been ; but 
seldom can they now be found — certainly not in our 
denomination. And perhaps, on the whole, it may 
be just as well. The restless spirit of a headlong 
age and a busy life demands change — change in hope 
of progress, but change at any rate. The romance 
of a beautiful theory cannot control the activities 
of society, not even in Christian circles, since there, 
also, a carnal, utilitarian spirit is likely to rule. 



CHURCH OFFICERS. IO3 

It is unquestionably true that the long pastorates 
have their trials no less severe — sometimes more 
painful— than short ones. The pastor has more 
than once seen the time when, restless and uneasy, 
he would gladly have resigned, had any eligible 
field elsewhere opened for him. And the Church 
has more than once seen the time when it would 
have rejoiced at a change, but had too much regard 
for him, and too much respect for themselves, to 
force a change. Many a pastor, who has the faculty 
of " holding on," has outlived his usefulness on a 
given field, either because devoted to the theory of 
long pastorates, or because he saw no way to better 
his situation ; and that, too, very likely, when he 
knew the people would be quite willing for a change. 
Quite willing for a change for the sake of the cause, 
though they loved and honored him. 

Quite as unfortunate in its effects, and more fre- 
quently than long and fruitless pastorates, is the 
sudden and hasty change so often made by many, 
and sometimes on the most trivial occasion. There 
are in every Church, most likely, mischief-makers, 
whose influence is chiefly felt in opposing others 
and stirring up strife. Let a pastor possess his soul 
in patience, and not be made unhappy by every 
little cross-current in his affairs. But if any consid- 
erable number of his kind, prudent and judicious 
brethren think a change is desirable; or if he him- 
self, after long and prayerful consideration, believes 
it his duty to leave, let him act accordingly. But 
let a minister flee " Church quarrels" as he would a 



104 THE NEW DIRECTORY. 

pestilence. He may not be responsible for them, 
but if he becomes involved in them, though the 
merits of the case may be on his side, yet he can- 
not remain to fight them out without suffering more 
in peace of mind and reputation than any victory he 
can win will be worth. Let him retire to more 
quiet fields, where he can live in peace and do good 
without conflict, and leave the fighting to those 
who have less at stake. The world is wide, and 
he can do good and be happy in many another 
field. 

5. Pastoral Support. 

A pastor should be well and generously supported 
as to his salary, according to the ability of the 
Church he serves. Few things exhibit the essential 
meanness of human nature — Christian human nature 
even — more clearly than for a people to stint and 
crowd a pastor down to the smallest pittance, while 
they have an abundance, or live in affluence. The 
true minister of Christ will cheerfully share necessi- 
ties with his people. But it is cruel and contempti- 
ble for them to lade him with heavy burdens which 
they are not willing to help him bear. He will not 
expect to live up to the standard of the wealthiest ; 
he ought not to be expected to live down to the 
standard of the poorest. And if there be one thing 
more dishonorable than cramping him to the smallest 
amount of salary, it is that refinement of cruelty of not 
paying him the salary agreed upon, when it is due, 
compelling him to endure the shame and grief of 



CHURCH OFFICERS. 10$ 

living in debt, unable to pay for the necessaries of 
life, while they have an abundance. 

When the Church extends a call they name the 
amount they are willing to pay. Of course it is 
optional with him whether to accept the call on 
such conditions. If he does, he cannot find fault 
that they give no more. Unless, indeed, as is not 
unfrequently the case, they delude him with the 
promise that they will increase the amount the next 
year ; a promise often made, but very seldom kept. 
But let the stipulated sum be regularly and promptly 
paid, otherwise he will not be able promptly to pay 
his debts, and his reputation will be compromised, 
and his character imperiled. It is a fearfully bad 
and injurious thing for a clergyman to get the name 
of not paying his debts. In the payment of salary, 
never allow donations and personal presents to be 
counted. It is little less than an insult to ask a 
minister to discount his salary for a bushel of pota- 
toes, a bag of meal, or a barrel of apples. These 
personal presents are of value in the family ; can 
often be made without sacrifice, and will go far to 
eke out a scanty support. But let them be per- 
sonal presents and the salary come by itself, in full 
tale, and promptly. 

It may be added also, with propriety, that a min- 
ister devoted to Christian work should not engage 
in secular employments simply for the purpose of 
making money. But if the Church cannot, or will 
not, support him in comfort, he may, if opportunity 
offers, add by the labors of his hands what will re- 



106 THE NEW DIRECTORY. 

lieve himself and family from want — as Paul sus- 
tained himself by tent-making that he might the 
better preach the Gospel. 

6. The Pastor a Peacemaker. 

Troubles in Church life unfortunately do some- 
times arise. And whether the pastor be the cause, 
or only the victim of them, he always more or less 
suffers from them. Very many of these troubles are 
no doubt to be charged upon pastors themselves. 
If they do not originate them, their indiscreet and 
unwise management and partisan conduct foment 
instead of allaying dissension. Some pastors, like 
some private members, are imprudent, irascible, 
impetuous and severe. It is not wise to give heed 
to everything said and done. Many exasperating 
things are cured or conquered by letting them alone. 
A minister of the Gospel, of all men, should be a 
peacemaker. He should soothe and heal. It is 
better for himself and better for all concerned. He 
must " endure hardness as a good soldier of Jesus 
Christ." Of course he has his rights, which are not 
to be lightly invaded; he is not required to be 
trifled with, or trampled on, for the sport of the 
envious or the vile. But he is to be an example to 
the flock in patient endurance. 

On the other hand, the Church should carefully 
guard the reputation and the feelings of their 
pastor, and not allow the gossip-loving or the en- 
vious to assail him. His people are bound to pro- 
tect him. If he be in fault, let them tell him so, 



CHURCH OFFICERS. 107 

and win him from his mistakes. A pastor ought 
not to be compelled to stand guard as a watchful 
sentinel over his own good name, to defend it 
against the idle but wicked calumnies of mischiev- 
ous tongues. There ought to be advocates and de- 
fenders on every side. Ordinarily there will be. 
Both pastor and people should regard all dissension 
and strife with so much dread as to check it by any 
amount of effort and sacrifice at the very beginning. 
If, however, it defies all attempts at repression, and 
involves the peace and harmony of the Church, the 
pastor will find it wise to flee from the windy storm, 
and serve the cause he loves in some more quiet 
sphere. 

Churches cannot be expected to prosper, or the 
Gospel to have free course, while rent by dissen- 
sion and strife, especially if it be strife connected 
with, or on account of the pastor. The philosophy 
of spiritual and religious growth is the same now as 
at first, when this record was made: ''Then had 
the churches rest throughout all Judea and Galilee 
and Samaria, and were edified ; and walking in the 
fear of the Lord, and in the comfort of the Holy 
Ghost, were multiplied." — Acts 9:31. 

Note i. — Great care is needed in the selection of a pastor. 
Grave interests are committed to his charge, as the religious 
teacher, leader, and example for the flock. Very serious re- 
sponsibility devolves on the deacons and leading members of 
the Church especially. An act so vitally connected with the 
welfare of the cause and the spread of the Gospel, should be 
preceded by, and accompanied with, earnest and protracted 
prayer for divine direction in the choice. 



108 THE NEW DIRECTORY. 

Note 2. — In calling a man to the pastorate, the Church 
should take deliberate care to know his record; what he has 
done elsewhere, and how he is esteemed and valued where he 
has previously lived and labored. It is a piece of reckless 
folly, of which churches are often guilty — and for which they 
justly suffer — that on the credit of a few flashy or fascinating 
sermons, wholly ignorant of his private character and of his 
ministerial history, they call and settle pastors. A man of 
deep piety, thoroughly in love with the word of God, is 
much to be preferred to the brilliant platform declaimer. 

Note 3. — If a young man without a record is called to be 
ordained and begin his pastorate, his reputation for piety, 
sound sense, and pulpit ability should be carefully considered 
and well understood. If he be of the right spirit and the 
right material, he will grow into larger usefulness through 
study, the endowment of the Spirit, and the prayers of the 
people. 

Note 4. — In giving a call, the Church usually appoints a 
meeting for that express purpose, notice being publicly given 
two Sundays in succession, the purpose of the meeting being 
distinctly stated in the notice, and a three-quarters vote of all 
present at such a meeting should be deemed essential to a 
call. Certainly no prudent or self-respecting man would ac- 
cept a call on anything less than that. Nor even on that if 
but a very small number are opposed to him. Such meeting 
should be managed with Christian sincerity, without caucus- 
ing or partisanship for the purpose of electing a favorite 
man. The candidate should be informed exactly how the 
vote stands, and what the feeling toward him is, concealing 
nothing. Let there be transparent honesty in so delicate and 
important a matter, and no deception practised. 

Note 5. — The connection between pastor and people is 
sometimes made for a specified and limited time. But more 
generally — now almost universally — for an indefinite time, to 
be dissolved at the option of either party, by giving three 
months notice; or otherwise by mutual agreement. Perma- 



CHURCH OFFICERS. IO9 

nency in this relation is greatly to be desired, as tending to 
the best good of all concerned, if it be the permanency of 
active concord. Trifling disadvantages are better endured 
than remedied at the expense of more serious evils, which 
frequent changes seldom fail to bring to both pastor and 
people.' 

Note 6. — The too common practice of hearing many can- 
didates preach on trial cannot be approved, and usually 
works evil to the Church which indulges in it. A few ser- 
mons preached under such circumstances form no just cri- 
terion of a man's ministerial ability, pastoral qualifications, or 
personal worth. If the churches wish to avoid men unsuited 
to them, and especially if they wish to escape the plague of 
unworthy men in their pulpits, they must use more caution 
in the calling and settlement of pastors. 

Note 7. — Is it right for one Church to call a pastor away 
from another Church ? Merely to call a man would be neither 
wrong nor dishonorable — would violate no law of personal 
courtesy or of Christian comity as among the churches. Let 
the responsibility, then, rest with him of accepting or declining 
the call. But if one Church should use other means to unsettle 
him by arguments, persuasions, and the offer of special in- 
ducements, it would be both unchristian and dishonorable. 
It would surely not be doing as they would wish to be done by. 

II. DEACONS. 

The term deacon (diakonos) in the New Testa- 
ment means a minister; a servant; one who minis- 
ters to, or serves others. This, taken in a large 
sense, gives a very wide range of meaning to the 
word. It is applied to the Apostles and* even to 
Christ himself. In ecclesiastical usage, however, 
it designates an officer in the Church. But precisely 
what relation the diaconate sustains to the Church 



HO THE NEW DIRECTORY. 

and the pastorate is a matter of opinion or of inter- 
pretation, in respect to which men differ. 

Those who favor prelatical forms of Church or- 
ganization and government, claim, as has been 
heretofore stated, a threefold ministry, and demand 
an episcopate, a pastorate, and a diaconate. The 
deacon, then, is the first and lowest order of the 
ministry. But Presbyterian and Independent forms 
reject the episcopate, holding that bishop and pastor 
are the same, and the deaconship does not constitute 
an order in the ministry, taking that word in its ordi- 
nary sense, though the deacon be in the primitive 
sense a minister, but a minister of temporalities, and 
a helper to the pastor in his ministry of the Word. 

I. TJieir Origin. 

The diaconate is usually supposed to have origin- 
ated in the election of the Seven, as helpers to the 
Apostles, recorded in Acts 6 : I - 6 ; though they 
were not called deacons. Some, however, have re- 
garded the election of the Seven as a temporary 
expedient to meet that special emergency, and claim 
that they had no successors. But inasmuch as a 
similar service in Church work became permanent, 
similar help would be permanently needed. Also 
since the Apostle subsequently recognized the 
office in the Epistles to Timothy and Titus, giving 
specific directions as to the qualifications necessary 
for those who should fill it, we are in no great per- 
plexity as to the fact or the nature of the diaconate 
as permanent in the churches. 



CHURCH OFFICERS. Ill 

Subsequent to the Pentecost, the large ingather- 
ing of converts had so multiplied the number, that 
the care of the needy among them and such tem- 
poral concerns as were a necessity, became a bur- 
den to the Apostles, so great as seriously to inter- 
fere with their spiritual duties in the ministry of the 
word. Hence, having called the multitude of the 
disciples together, they explained the matter and 
requested them to select " seven men of honest re- 
port, full of the Holy Ghost, and wisdom," to whom 
this service should be committed, that they them- 
selves might " give themselves continually to prayer 
and to the ministry of the word." This request was 
complied with and seven men selected, whom the 
Apostles, set apart to the work for which they were 
chosen, by prayer and the laying on of hands. 

2. Their Duties. 

They are to be chosen by a free vote of the 
Church — " the multitude of the disciples " — and are 
to be faithful, prudent, experienced, and devout 
men. They are to have charge of the sick and 
needy members, and whatever temporal affairs may 
require attention. They are also to act as counsel- 
ors and assistants of the pastor in advancing the 
general interests of the body, both temporal and 
spiritual. Q{ the original seven, Philip and Stephen 
were most effective preachers of the Gospel, but it 
was not for this they were specially chosen. With 
many of our churches the deaconship has come to 
be a merely nominal affair, regarded as of small im- 



112 THE NEW DIRECTORY. 

portance, and accomplishing a questionable service. 
This ought not so to be. 

3. Their Number. 

The number of deacons in a Church is a matter 
discretionary with the body. Usually it is from two 
to seven, according to the conditions and necessities 
of the case ; the latter being the original scriptural 
number, many unwisely consider it needful to have 
seven, whether the Church be large or small. Dea- 
cons, however, should not be appointed merely to 
keep the ranks full, nor as official ornaments, but 
only for real and needed service to be rendered by 
them. And the men appointed should be fit men 
for that service. 

4. Their Time of Service. 

The period of time for which they are chosen, as 
well as the number, is discretionary with the Church, 
since no scriptural precept or precedent directs. 
More commonly they have been chosen for an in- 
definite period, which was substantially for life, un- 
less they resigned, died, or removed. But since it not 
unfrequently happens that persons in the office be- 
come inefficient and sometimes obstructive, the 
practice of electing them for a limited period has 
come to be quite prevalent ; generally for three 
years. In this way the office expires by limitation, 
and if better men are available they can be chosen 
without offense. Which is the better rule, each 
Church must judge for itself. Other things being 



CHURCH OFFICERS. 113 

equal, permanency in this as well as in the pastoral 
office, usually tends to secure a higher regard for the 
office itself and greater usefulness on the part of 
those who fill it. 

5. Their Ordination. 

The Seven were set apart to the discharge of their 
duties by prayer and the laying on of hands by the 
Apostles, as indicating the sacred and important 
duties committed to them. In our older churches 
this practice was carefully adhered to, as it still is 
by some, particularly at the South. But in many 
parts, of late, it has fallen very much into disuse, 
and the diaconate is regarded as little more than a 
committee service. The office is coming to be far 
too little esteemed, and the scriptural qualifications 
of the men chosen, too little insisted on. Ordina- 
tion, if generally practised, would invest both with 
more importance. Too much care cannot be taken 
to secure the right kind of men for the office, when 
we consider that the permanent influence of a dea- 
con is scarcely surpassed by that of the pastor him- 
self. A good deacon is a peculiar blessing both to 
the pastor and the Church. 

Note i. — Notice that the deaconship was not instituted 
by Christ, but by the Apostles, and grew out of the emer- 
gencies of the case. The fact that Paul subsequently recog- 
nized the office and specified the qualifications which the 
incumbents should possess, shows that it was to remain a part 
of the permanent constitution of the churches. 

Note 2. — The Seven were elected by the Church, that is, 

8 



114 THE NEW DIRECTORY. 

by " the multitude of the disciples ; " they were chosen from 
among their own number, but their setting apart or designa- 
tion to their work was by the Apostles with prayer and the 
laying on of hands. This is called their ordination, and gave 
added importance and impressiveness to the office, and the 
work to which they were chosen. 

Note 3. — It deserves notice that while no instance is found 
in the New Testament in which any preacher of the Gospel was 
inducted into his office by formal ordination or by any cere- 
mony whatever — hands were laid on Paul and Barnabas when 
sent to the heathen, but they had then been in the ministry 
many years — now ceremonial ordination to the ministry is 
strenuously insisted on. And yet, while we have primitive 
precedent for formal ordination of deacons, now that cere- 
mony is very generally disregarded. 

Note 4. — The qualifications made requisite for the office 
sufficiently indicate its importance, and the care with which 
it should be filled. " Men of honest report, full of the Holy 
Ghost and of wisdom." Indeed, these qualifications differ 
but slightly from those required for bishops or pastors. 

Note 5. — It is evident from the character of the Seven, and 
the personal history of some of them subsequently, that while 
their specific official duties were the temporalities of the 
Church, yet at the same time they were foremost as counsel- 
ors and co-adjutors with the Apostles in the spiritual inter- 
ests as well. Having been among the most devout, prudent, 
and faithful before their election, and as the reason for their 
election, they would not be less so afterward. Such are the 
men for the office. 

Note 6. — Some people and some churches seem to think, 
that about the only need of a deacon is to pass the elements 
at the celebration of the Supper. And so the office becomes 
almost a nullity. Any one on whom the pastor may call can 
pass the elements. The original "serving of tables" was 
quite a different work from this. The diaconate implies a 
substantial and an important service in the Church, of which 



CHURCH OFFICERS. 115 

the serving at the Supper is a proper, but only an incidental 
adjunct. If their practical relations to the Church be reduced 
to this, they may well be considered as little more than an 
ornamental appendage to an organization. 

Note 7. — The secular concerns of the Church, including 
its financial affairs, would seem legitimately to be embraced 
in the duties of the deaconship according to the original pur- 
pose, as belonging to its temporalities, but now these matters 
are usually committed to an entirely different class of men 
known as trustees, elected under the specific direction of State 
laws. 

Note 8. — Deacons should be watchful guardians of the 
purity and good order of the churches, striving to maintain 
a healthful tone of piety and Christian activity in the body. 
But they do not constitute a coordinate branch for the ad- 
ministration of its government, and in the exercise of their 
functions must act only in conjunction with the pastor, not 
independent of him ; possibly, except in very rare and urgent 
cases. Hence, while it is desirable for the pastor to have 
meetings with his deacons often or statedly for consultation 
and advice, it is not proper for them to hold meetings as a 
" board of deacons," independent of and without the advice 
of the pastor, as sometimes is done. 

Note 9. — In the absence of a pastor it becomes the duty 
of the deacons to conduct the devotional meetings, provide 
for the supply of the pulpit and administer the affairs of the 
body generally. In case there be no pastor it would be legiti- 
mate for them to bring before the Church, as by them di- 
rected, such persons as were deemed suitable candidates for 
the pastorate. But this is often, perhaps usually, performed 
by a " pulpit committee " appointed for that purpose. 

Note 10. — The deacons' wives (gunaikos), mentioned in 
1 Tim. 3: 2, were probably not the wives of deacons, as has 
usually been inferred, but deaconesses or female assistants, 
appointed by the churches to minister to the sick and per- 
form other services to those of their own sex, which could 



Il6 THE NEW DIRECTORY. 

with more propriety be done by them than by the deacons or 
other male members. A few churches retain the practice; 
and since female members in all the churches are the more 
numerous, and as a rule, the more efficient in charitable min- 
istrations, it is difficult to see why such a class of helpers, 
more or less formally designated for Christian work, should 
not be continued in our churches. 

III. OTHER OFFICERS. 

The above-named officers constitute a twofold 
ministry for the churches, and all that are provided 
for by the New Testament economy, and all that 
are necessary to the best organization and highest 
efficiency of these bodies, since all the functions 
essential to a working Church may be efficiently 
discharged by these alone. Yet it is usual to sup- 
plement these by several called " Church officers," 
merely as a matter of convenience or of expediency. 

Thus a clerk is appointed to take minutes and 
preserve records of its business proceedings, with all 
other papers belonging to the body. A treasurer 
is chosen to hold, disburse, and account for moneys 
for Church purposes. In most of the States, if not 
all, trustees are elected, as required by law, accord- 
ing to specified procedure, in order legally to hold 
property and rightly to administer its financial 
affairs. But the duties of these various offices could 
well be performed by the deacons and constitute a 
part of their appropriate work. Yet it may be right 
and wise to distribute the labors of the Church 
among its members, all the more so if those better 
fitted for these peculiar services can be found. Es- 



CHURCH OFFICERS. WJ 

pecially should the requirements of civil law be 
conceded, as in the case of trustees, in order to en- 
joy the legal rights of corporate bodies as property 
holders. 

Note i. — The laws for the incorporation of religious so- 
cieties differ in the different States. In some the Church itself 
can become an incorporate body, and thus control and ad- 
minister its temporal affairs as it does the spiritual, without 
interference by any persons not Church members. This is 
right, and, according to the independent theory of Baptist 
Church government, they ought everywhere to be able to 
do this. In other States the corporate body is a society com- 
posed of all attendants who are regular contributors, whether 
members of the Church or not. This admits persons not 
Christians to participation in the management of Church 
affairs. Though usually no harm arises, yet harm is always 
liable to arise and the theory is wrong. Still, the churches 
should conform to the legal requisitions of the States where 
they are located. 

Note 2. — Trustees are really a standing committee, ap- 
pointed for a specific purpose. And since the Church is the 
responsible and authoritative body, even though there be a 
society, the trustees should hold themselves bound by every 
consideration of morality and honor to carry out the wishes 
of the Church and to act under their instructions, whatever 
technical rights civil laws and the decisions of courts may 
give them in certain emergencies. 

Note 3. — The trustees have a treasurer through whose 
hands pass the funds for current expenses, including pastor's 
salary and other items, provided for by pew rents, subscrip- 
tion, and gifts for these uses. It is customary also to have a 
Church treasurer, usually one of the deacons, who receives 
and disburses, as directed, funds for benevolent purposes, 
moneys for the needy, and other uses not included in current 
expenses, or for care of the property. 



Il8 THE NEW DIRECTORY. 

Note 4. — It is supposed that the Church clerk will do 
more than keep in record the bare items which may be trans- 
acted at business meetings. His journal should show a con- 
densed history of the Church's current life, including all 
items of note, and whatever transpires in its affairs of interest 
to be mentioned and preserved. 

Note 5. — The various offices and responsible services in 
the Church should be as widely distributed as possible among 
the members, so that the same persons need not fill several 
offices at the same time. A few individuals should not be 
overburdened with service, nor should any one be tempted, 
by too much office, to dictatorial authority and an assumptive 
personal control of affairs. And yet incompetent and unfit 
persons should not be appointed to important and responsi- 
ble positions, even though two offices might be imposed on 
the same individual. 

Note 6. — It is undoubtedly true that the different official 
positions require somewhat diverse personal qualifications 
for their incumbents. Trustees, as having to transact busi- 
ness matters, should be sound, careful, and accurate business 
men. Deacons, as being more concerned in spiritual affairs, 
should in a marked degree be spiritually minded and devout. 
A Church clerk should be a good penman, prompt, careful, 
and accurate in detail. • An appropriate fitness should be 
sought in all these affairs. 



CHAPTER V. 

CHRISTIAN ORDINANCES. 

CHRISTIAN ordinances are defined to be " institu- 
tions of divine authority relating to the worship of 
God, under the Christian Dispensation." In this 
general sense there are various ordinances ; since 
preaching and hearing the word, prayer, singing, 
fasting, and thanksgiving may all be considered as 
institutions of divine authority. 

But in a narrower and a more distinctive sense it 
has been common to call Baptism and the Lord's 
Supper by this name, and to say they are the only 
Christian ordinances committed to the churches, and 
are for perpetual observance. These rites are also 
by some called sacraments* the number of which 
the Catholic Church has increased to seven, includ- 
ing, with Baptism and the Eucharist, Confirmation, 
Penance, Extreme unction, Matrimony, and Orders. 
But in the sense in which the Roman and Greek 
Churches explain the meaning of sacrament, to which 
meaning other ritualistic churches do strongly in- 
cline, Baptism and the Supper are not sacraments 
at all. Sacraments, by them, are interpreted to 
mean not simply outward signs of inward grace and 

* From the Latin " Sacramentum," a soldier's oath of fealty 
and consecration to the military service in which he enlists. 

119 



120 THE NEW DIRECTORY. 

spiritual operations, but outward rites which work 
grace and produce spiritual operations. This view 
of sacramental efficacy Protestant confessions reject, 
and against it Baptists do strongly protest. 

These two, therefore, Baptism and the Supper, 
are the two sacred rites, and the only ones, enjoined 
by Christ for perpetual observance in His churches. 
They are not only visible signs which appeal to the 
senses, but they are teaching institutions which ap- 
peal to the understanding and the heart. They are 
the two symbols of the new covenant ; the two 
visible pillars of the spiritual temple ; the two 
monuments of the new dispensation. Christ has ap- 
pointed no others. They are positive institutions, 
as distinguished from those of a purely moral 
character, their claim to honor and obedience aris- 
ing exclusively from the fact that Christ has ap- 
pointed and made them obligatory. Their claim to 
respect and observance rests not on their peculiar 
fitness, though that is manifest, but on the simple 
fact that Christ has established them and com- 
manded their observance. 

These ordinances, so simple in form, so expres- 
sive in action, and so intelligible in meaning, have 
been the occasions of heated, sometimes of bitter 
controversy through all the ages of Christian his- 
tory. Their forms have been changed, their purpose 
perverted, the manner of their administration encum- 
bered by numerous and puerile ceremonials, and 
their entire effect and efficacy misinterpreted and 
misstated. Baptists claim to hold and use them in 



CHRISTIAN ORDINANCES. 121 

their original simplicity and purity. But a fuller 
discussion of the subject must be reserved to an- 
other place. 

I. BAPTISM. 

Baptism is sometimes called " the initiatory rite," 
because persons are not received to membership in 
the churches until they are baptized. But baptism 
of itself does not admit to the fellowship of the 
churches ; it, however, stands at the door, and ad- 
mission is only on' its reception. It has by some 
been called <4 the seal of the new covenant," as cir- 
cumcision was the seal of the old. It is, however, 
a witness and a testimony to the covenant, since it 
is naturally and properly the first Christian act of 
the believer after an exercise of saving- faith. It 
certifies therefore to the acceptance of Christ, and 
the union and fellowship of the renewed soul with 
its Saviour. It becomes a badge of discipleship, and 
is, in that sense, a seal of the covenant of grace. 

I. Its Institution. 

Christian baptism was instituted by Christ, when 
He submitted to John's baptism, adopting its form, 
with some change of meaning. John's baptism was 
unto repentance and faith in Him who was to come. 
Jesus baptized (or His disciples did) into Himself, 
as the Messiah who had come, and as the sign that 
His kingdom had already been established in the 
hearts of those who received it. 

This baptism did not come in the place of circum- 



122 THE NEW DIRECTORY. 

cision or any other sign or seal of the old covenant, 
but was ordained for the new. Thus, " John did 
baptize in^the wilderne'ss, and preached the baptism 
of repentance for the remission of sins." — Mark I : 4. 
"John answered, saying unto them all, I indeed 
baptize you with water, but one mightier than I 
cometh, the latchet of whose shoes I am not worthy 
to unloose ; He shall baptize you with the Holy 
Ghost and with fire." — Luke I : 16. " Then cometh 
Jesus from Galilee to Jordan, unto John, to be bap- 
tized of him. And Jesus, when He was baptized, 
went up straightway out of the water ; and lo, the 
heavens were opened unto Him, and He' saw the 
spirit of God descending like a dove and lighting 
upon Him : and, lo, a voice from heaven saying, 
This is my beloved Son, in whom I am well pleased." 
— Matt. 3 : 13, 16, 17. "And He said to His dis- 
ciples, Go ye therefore and teach all nations, bap- 
tizing them in the name of the Father, and of the 
Son, and of the Holy Ghost, teaching them to ob- 
serve all things, whatsoever I have commanded 
you : and, lo, I am with you alway, even unto the 
end of the world." — Matt. 28 : 19, 20. 

The circumstances in which this characteristic 
Christian rite was inaugurated, as well as the per- 
sonal glory of Him who appointed, and who com- 
manded it as a badge of discipleship for all who 
confess His name, make it impressive and august in 
its simple form, and sacred in its influence on both 
those who receive and those who witness it. 



CHRISTIAN ORDINANCES. 1 23 

2. Its Administration. 

Christian baptism is defined to be the immersion 
of a person in water, on a profession of his faith in 
Christ, in, or into, the name of the Father, Son, and 
Holy Spirit. Baptism, therefore, is an immersion 
or dipping in water, with this meaning, and for this 
sacred purpose ; and without this dipping there is 
no Scriptural baptism. The immersion is essential 
to the rite, and pouring or sprinkling water upon a 
person is not, and cannot be, baptism, as will here- 
after be shown. 

And this sign of the Christian dispensation is dis- 
tinguished from alt the ablutions, washings, and 
sprinklings of the Mosaic dispensation, for none of 
which was it a substitute. " And were baptized of 
Him in Jordan, confessing their sins." — Matt. 3:6. 
" And they went down both into the water, both 
Philip and the eunuch, and he baptized him." — 
Acts 8 : 38. " Therefore we are buried with Him by 
baptism into death." — Rom. 6:4. " Buried with 
Him in baptism." — Col. 2 : 12. This impressive form 
and manner of administration was practised by 
Christ and His Apostles, and continued unchanged 
in the churches for generations ; but finally, at the 
dictate of prelates, or for the convenience of priests, 
it underwent changes which destroyed its beauty 
and robbed it of its significancy, and a human device 
was substituted for a divine ordinance. 

3. Its Subjects. 

Baptism is to be administered to those, and to 



124 THE NEW DIRECTORY. 

those only, who have exercised and professed a 
saving faith in Christ ; that is, to believers. This 
saving faith supposes an exercise of godly repent- 
ance for sin, and a turning to the Lord with full 
purpose of heart. 

Pedobaptists say baptism is to be given to believers 
and their children. But that is a fiction of human 
ingenuity. The New Testament knows nothing of 
the baptism of unconscious infants, nor of unbeliev- 
ing persons, either young or old. Neither does it 
teach or admit the inference that children can be 
partakers of the benefits of grace simply because of 
the faith of their parents. Each one must believe 
for himself in order to be saved. " He that believeth 
and is baptized shall be saved ; but he that believeth 
not shall be condemned." — Mark 16 : 16. But "when 
they believed they were baptized, both men and 
women." — Acts 8 : 13. " Then they that gladly re- 
ceived His Word were baptized." — Acts 2:41. "If 
thou believest with all thy heart, thou mayest." — 
Acts 8 : 36. None but believers were baptized. 

If baptism be " an outward sign of an inward 
grace," showing forth the washing of regeneration 
and the renewing of the Holy Ghost, then it can 
have no significancy to those who have not received 
the inward cleansing of the Spirit. 

4. Its Obligation. 

All men are under obligation to repent of sin, and 
believe on Christ as the only means of salvation. 
And all believers in Christ are bound by the most 



CHRISTIAN ORDINANCES. 1 25 

sacred considerations to obey their Lord's command, 
and confess Him before men in baptism. No one 
who trusts Him for salvation can lightly esteem His 
authority, or willingly disregard His command, nor 
yet neglect to profess a faith which to him is precious, 
by submitting to this ordinance. 

It is not a question as to whether he can be saved 
without baptism ; but whether he can be a true dis- 
ciple, and refuse or neglect thus to obey and confess 
his Saviour. " Repent and be baptized, every one of 
you, in the name of Jesus Christ." — Acts 2:38. 
"Arise and be baptized, and wash away thy sins." 
— Acts 22 : 16. Baptism may not be essential to 
salvation, but it is essential to obedience. The wish 
to live unrecognized as a Christian, unwilling to 
share the responsibilities, or discharge the duties of 
discipleship, and yet hoping for all its blessings and 
rewards, is both selfish and mercenary, and indi- 
cates that the new birth has not yet transpired. 

5. Its Efficacy. 

It may well be asked, What is the efficacy of bap- 
tism ? What does it do for him who receives it ? 
Is it an efficacious means of grace ? In what respect 
is the disciple different, after his baptism, from what 
he was before ? In reply it may be most positively 
stated that baptism does not produce faith and a 
new heart. It possesses no magical power to con- 
vert the soul. Baptismal regeneration, as taught 
by some, is altogether a false and pernicious doc- 
trine. Regeneration is by the Holy Spirit alone, 



126 THE NEW DIRECTORY. 

and should precede baptism. Out of this mistaken 
view of its efficacy grew the unscriptural dogma of 
infant baptism, in the early ages, since it was feared 
that dying infants could not be saved without it. 

But as an act of obedience to Christ, the reception 
of this ordinance usually brings peculiar light, joy, 
and comfort to the soul. This is especially true as 
a witness usually borne soon after conversion, when 
every act of obedience is a service of love, and the 
soul's sensibilities are alive and tender. Moreover, 
the disciple feels that in baptism he has effectually 
and openly come out from the world, and committed 
himself to Christ and His service. This gives to 
the spirit a moral triumph, and fills it with bound- 
less peace. Baptism, therefore, is an act of obedi- 
ence, and as sach brings the candidate into a more 
intimate and exclusive fellowship with his Lord ; 
but it possesses no power in itself to remit sin, to 
change the heart, or sanctify the spirit. 

6. // is Commemorative. 

Baptism has its retrospect. It points back to 
Christ in His humiliation, death, burial and resurrec- 
tion ; and keeps constantly in the minds of both 
candidates and spectators Him " who died for our 
sins and rose again for our justification." It testifies 
that He suffered, died, was buried, and rose from 
the dead, to perfect the work of redemption. 

What Christ did and suffered gives to this ordi- 
nance its significance and its force. " So many of 
us as were baptized into Christ were baptized into 



CHRISTIAN ORDINANCES. \2J 

His death." — Rom. 6:8. " Buried with Him in bap- 
tism, wherein also ye are risen with Him." — Col. H : 
12. The past is brought to view. There is "one 
Lord, one faith, one baptism " — Eph. 4 : 5 — thus for- 
ever connecting the disciple in this act with his 
Lord. "We are buried with Him by baptism, into 
death." — Rom. 6:4. If the past could be forgotten, 
this sacred ordinance would lose its moral power 

7. It is Predictive. 

That is, in the sense of looking forward and antici- 
pating things to come, it foreshadows. Most im- 
pressively does it prefigure the resurrection of the 
body from the grave, when one rises from the bap- 
tismal waters " like as Christ was raised up from the 
dead by the glory of the Father." — Rom. 6:4. " If 
the dead rise not at all, why are they then baptized 
for the dead ? " — 1 Cor. 1 5 : 29. Though this passage 
is of doubtful interpretation, yet in some sense it 
clearly connects baptism with the resurrection from 
the dead ; thus uniting the hopes of the future 
with the memories of the past, binding both in the 
realities of the present by baptism. 

8. // is Emblematic. 

Baptism is a creed; a confession of faith. The 
symbolism of that sacred rite teaches the great car- 
dinal doctrines of the gospel. It represents Christ's 
death and burial for our sins, and His resurrection 
from the dead for our justification. "But I have a 
baptism to be baptized with; and how am I strait- 



128 THE NEW DIRECTORY. 

ened till it be accomplished ? " — Luke 12 : 50. It rep- 
resents the candidate's death to sin, and his rising 
to a new spiritual life in Christ, and, therefore, his 
fellowship with his Lord, both in dying and living. 
" For as many as have been baptized into Christ 
have put on Christ." — Gal. 3 : 27. 

It teaches the resurrection of the saints, of which 
the resurrection of Christ is the prophecy and the 
pledge. " For if we have been planted together in 
the likeness of His death, we shall be also in the 
likeness of his resurrection." — Rom. 6 : 5. The life 
everlasting follows in sacred proximity the death 
to sin; for "if we be dead with Christ, we believe 
that we shall also live with Him." — Rom. 6 : 8. It 
represents in an outward sign the inward work of 
renewal and cleansing. " According to His mercy, 
He saved us by the washing of regeneration, and the 
renewing of the Holy Ghost." — Titus 3 : 5. This 
inward cleansing by the precious blood of Christ, 
through the operation of the Spirit, is symbolized in 
the submersion and ablution of baptism. " The like 
figure whereunto even baptism doth now save us 
(not the putting away of the filth of the flesh, but 
the answer of a good conscience toward God), by 
the resurrection of Jesus Christ." — I Peter 3:21. 

It also shows the unity of the faith, and the fel- 
lowship of the true people of God, who, in the one 
baptism, profess their trust in the one Lord, and 
their acceptance of the one faith. " For by one 
spirit we are all baptized into one body." — I Cor. 12 : 
13. Is not this impressive ordinance, therefore, a 



CHRISTIAN ORDINANCES. 1 29 

proclamation of the great cardinal doctrines of the 
gospel ? 

Note i. — The beauty, impressiveness, and general effect of 
the sacred rite of baptism are not a little affected by the man- 
ner of its administration. It should be so carefully arranged, 
and performed with such propriety that no mistakes could 
occur, on the part either of the candidate or the adminis- 
trator, to excite any other emotions, on the part of spectat- 
ors, than those of reverence and devotion. Great haste and 
all excitement should be avoided, and all infelicities care- 
fully guarded against. If the administrator be calm, self- 
possessed, acting under a sense of the importance and solem- 
nity of the occasion, the candidate will usually be calm and 
free from agitation. The moral force of the ordinance, 
somewhat to the candidate, and largely to observers, depends 
on the dignity and propriety of its administration. 

Note 2. — Baptism is usually administered by ordained 
ministers. And this is proper, regular, and orderly. But should 
occasion require, and the Church so direct, it would be 
equally valid if administered by a deacon or any private 
member selected for that service. The validity depends 
on the character and profession of the candidate, and not 
on that of the administrator. As to the qualifications of ad- 
ministrators the New Testament is silent, except that they 
were disciples. Nor need the churches deprive themselves 
of the ordinances because an ordained minister is not obtain- 
able, as they, unwisely, often do. 

Note 3. — The question has often arisen, in receiving to 
membership in our churches persons who have been im- 
mersed by ministers not themselves immersed, Is such baptism 
valid ? or, should they be rebaptized in order to admission ? In 
the South and Southwest our churches quite generally insist 
on re baptism in such cases ; at the North, East, and West they 
do not. It has been almost universally conceded that the 
validity of baptism depends on the character of the candi- 



130 THE NEW DIRECTORY. 

date, and not on that of the administrator. If the candidate 
has received the ordinance properly administered in good 
conscience, in obedience to Christ, and on a profession of 
faith in Him, giving evidence of genuine conversion at the 
time, such baptism cannot be invalidated, whoever may have 
performed the ceremony. 

Note 4. — Both ordinances are usually administered on 
Sunday, and commonly each month, particularly the Supper. 
But both the time when and the place where they shall be 
observed, are in the discretion of the Church, as circum- 
stances may require. 

Note 5. — Baptism, strictly speaking, is not to be repeated. 
But cases may occur in which it had been administered in 
form to candidates, who, at the time, as subsequently ap- 
peared, had not exercised a saving faith in Christ, and had 
not made an intelligent confession of such faith. In such 
cases baptism may be repeated, when the candidate becomes 
duly qualified. This would be rebaptizing in form, but not 
in fact, since, in the former case, a lack of faith made the 
act invalid. Such cases seldom occur, and, when they do, 
can be mutually adjusted by the candidate and the Church. 

II. THE LORD'S SUPPER. 

The Eucharist, or Lord's Supper, is the other 
ordinance established by Christ, and ordained to be 
observed in His churches till the end of the time. It 
has equal simplicity and impressiveness with bap- 
tism, but holds a very different relation to the econ- 
omy of grace, and the order of the Church; and as 
a teaching ordinance represents a different phase of 
vital doctrine. This, too, perhaps still more than 
baptism, has been the occasion of heated and often 
of bitter controversy among the professed followers 
of Christ, through the ages of Christian history. 



CHRISTIx\N ORDINANCES. 131 

I. Its Institution. 

The Supper was instituted by our Lord during, or 
at the close of, the last paschal supper which he ob- 
served with His disciples, on the evening before He 
suffered. It is thus described: " As they were eat- 
ing, Jesus took bread and gave thanks, and brake, 
and gave it to the disciples, and said, Take, eat; 
this is my body, which is broken for you; this do 
in remembrance of me. And He took the cup, and 
gave thanks, and gave it to them, saying, Drink ye 
all of it; for this is my blood of the New Covenant, 
which is shed for many for the remission of sins. 
This do ye, as oft as ye drink it, in remembrance of 
me. For as oft as ye eat this bread, and drink this 
cup, ye proclaim the Lord's death till He come." — 
Matt. 26:26-28; Mark 14:22-26; Luke 22: 14- 
20; I Cor. 11 : 23-26. 

It will be noticed that in the various accounts of 
the institution there is a substantial agreement, with 
slight verbal differences. But each of the added 
sentences gives additional interest and impressive- 
ness to the scene. It was at the close of, or immedi- 
ately following, the passover supper, which was the 
seal of the Old Dispensation, now passed away, and 
sanctified by the sacrifice of the paschal lamb, that 
Jesus inaugurated His own memorial, which should 
be a seal of the New Dispensation, and a memorial 
of the sacrifice of the Lamb of God, who taketh 
away the sins of the world. The sad, tender, and 
sacred associations of the time and the place have all 



132* THE NEW DIRECTORY. 

passed into history, and are reproduced in the hearts 
of all true and loving disciples, as they surround the 
table of their Lord. 

2. Its Administration. 

The Supper is a provision of bread and wine — the 
loaf, and the cup — as symbols of Christ's body and 
blood, partaken of by the members of the Church 
assembled, to commemorate His sufferings and death 
for them, and to show their faith and participation 
in the merits of His sacrifice. The loaf is to be 
broken, and the wine to be poured. 

Usually this is observed either at the close of a 
preaching service, or as a special service on Sunday 
afternoon, when more time and more prominence is 
given to it, though fewer usually attend at that 
time. Occasionally it is observed in the evening, be- 
ing, as some think, a more appropriate time for a 
supper, but less favorable for the attendance of the 
members. If held as a distinct service, it is preceded 
with singing, prayer, reading the Scriptures, and 
brief remarks. If as a supplementary service, the 
introduction would be much abridged. 

The pastor breaks the bread, and fills the cups in 
order, preceding each with a brief prayer of thanks- 
giving, as did the Lord, and passes the plates and 
cups in order to the deacons, who distribute to the 
members. It is customary for the deacons and pas- 
tor to partake after all the others are served. 

Some ministers seem to lose sight of the real pur- 
pose of the service, or else lack the spirit of the oc- 



CHRISTIAN ORDINANCES. 1 33 

casion, and talk during the exercises. After very 
brief remarks to introduce the ordinance, and the 
equally brief prayer of thanksgiving, complete 
silence should prevail; a silence which the attend- 
ants, in passing the elements, should be careful not 
to break. It is presumption and folly for the pastor 
to draw the thoughts of the worshipers to himself, 
when they should remember only Him whose sym- 
bolic body is broken, and whose symbolic blood is 
shed. "This do, in remembrance of me." 

It is an almost universal custom among our 
churches to take a collection at the close; "the 
offering for the sick and needy," of which the dea- 
cons are the custodians and almoners. It is also a 
well-nigh unvarying custom to close with singing, 
in imitation of Jesus and the Apostles; "and when 
they had sung a hymn, they went out into the 
Mount of Olives." 

3. Its Obligation. 

It is a sacred privilege for every disciple to re- 
member his Lord in the observance of the Supper, 
and it is his solemn duty as well. Few signs 
more effectually tell of a spiritual decline in the 
individual soul or in the Church than a neglect of 
the sacred Communion. It is the duty of every 
believer to be baptized, and the duty of every bap- 
tized believer to commemorate the dying love of 
his Lord at the Supper. "Take, eat; drink ye all 
of it." " Divide it among yourselves." " Do this in 
remembrance of me." Such were the words of 



134 THE NEW DIRECTORY. 

Jesus Himself. Let no disciple who loves his Lord 
lightly esteem or neglect this sacred rite. 

Sometimes negligent Christians attempt to ex- 
cuse their failures by saying there are unworthy 
members present, or that some member has done 
something wrong. That is no excuse. If Judas 
himself were present, it should keep no one else 
away. "This do in remembrance of me" not in 
remembrance of some one else deemed unworthy 
of the place. The communion is not with each 
other, save incidentally, but each one with his Sav- 
iour, who has promised to be present. Few Chris- 
tians ever plead such excuses until their own hearts, 
and perhaps their lives likewise, are far out of the 
way. A neglect or misuse of the Supper not only 
reveals but produces spiritual derangement and de- 
cay. It was for this reason the Apostle reproved 
the Corinthians, when he wrote, " For this cause 
many are weak and sickly among you, and many 
sleep." — I Cor. n : 30. 

4. Its Subjects. 

Who ought, and who have a lawful right to come 
to the Lord's Table will be seen by a careful study 
of the Scripture narratives. From these it is mani- 
fest that baptized believers, walking orderly in the 
faith of the Gospel, and in the fellowship of the 
Church, constitute the proper subjects for this priv- 
ilege. And no others. Some have insisted on its 
having a wider scope; some even going so far as to 
hold that no limitations or restrictions whatever 



CHRISTIAN ORDINANCES. 135 

should be imposed on the privilege. This question 
is argued at length in another place. 

Observe that our Saviour at the institution "sat 
down, and His Apostles with Him." — Luke 22 : 14. 
Here was a very restricted, and, so to say, close 
Communion. Neither His own mother, nor His 
brethren, nor the many relatives and friends who 
had followed Him, were invited to be present; for 
what reason we do not know, but they were not 
there. Only the twelve Apostles, He gave the 
bread and the cup to His disciples, and said, " Take 
this, and divide it among yourselves." — Matt. 26 : 
26; Luke 22 : 17. Tie did not tell them to distrib- 
ute it to others, nor invite others to come in, and 
partake of it. That little company in the upper 
chamber was substantially the incipient Church ; and 
the Supper was with and for the Church alone. 

5. It is Commemorative. 

It was designed to commemorate the death of 
Christ for human redemption, and to be a perpetual 
memorial in His churches and to His people of His 
sacrifice for men. The loaf and the cup represent 
" His broken body, and His shed blood," as sealing 
the covenant of grace. " This do in remembrance 
of me : " " This do, as oft as ye drink it, in remem- 
brance of me." — 1 Cor. 11 : 24, 25. 

The paschal feast, and the slain lamb, commem- 
orated the death of Egypt's first-born, and the de- 
liverance of Israel from death and bondage. The 
Eucharist is sometimes called the Christian Pass- 



136 THE NEW DIRECTORY. 

over, and is the fulfillment of that ancient and ex- 
pressive type. It is when partaking of this sacred 
feast, the soul looks back to see the anguish of Him, 
who suffered as a lamb without spot and without 
blemish. 

6. It is Predictive. 

The Supper not only points the Christian back to 
the sufferings of the Cross, but onward to the tri- 
umph and glory of Christ's second coming. It is a 
kind of mediator, a middle link, binding the shad- 
owy past, the radiant future, and the joyous present 
in one. He who was dead is alive again; the suf- 
ferings of death could not hold Him. The past lays 
the foundation of the saint's hope, while the future 
holds the bright fruition. " But I say unto you, I 
will not drink henceforth of this fruit of the vine, 
until that day when I drink it new with you in my 
Father's Kingdom." — Matt. 26: 29. u For as oft as 
ye eat this bread, and drink this cup, ye proclaim 
the Lord's death till He come." — 1 Cor. 11: 26. 

7. It is Emblematic. 

While it perpetuates the significance of the work of 
redemption by the death of Christ, the Supper is a 
teacher of vital Gospel doctrine. This, too, is a creed, 
a confession. It proclaims the love of Christ to the be- 
liever as a seal of the Covenant of grace, and a token 
of His faithfulness to them that trust Him. " This is 
the new Covenant in my blood." — Luke 22 : 20. It is 
not a communion of the partakers, one with the 



CHRISTIAN ORDINANCES. 1 37 

other, but of each one with Him whom it commem- 
orates. It expressly declares their union with Him. 
" The cup of blessing which we bless, is it not the 
communion of the blood of Christ ? The bread 
which we break, is it not the communion of the body 
of Christ?" — I Cor. 10: 16. As intimate as is the 
relation between the loaf and the cup which we take 
to nourish our physical nature, so intimate is the 
fellowship of the partaker in the sacred rite with 
his remembered Lord. It expresses, inferentially 
indeed, a fellowship of all who partake with each 
other, though this is not the special object of the 
ordinance. 

As they sit together in one place, with the same 
hopes, with common joys and sorrows, and a com- 
mon interest in the same Lord, they, though many, 
constitute the one body, and Christ the one head. 
11 For we, being many, are one bread, and one body; 
for we are all partakers of that one bread." — I Cor. 
10 : 17. The Supper declares this vital doctrine: 
That the Christian's spiritual life and nourishment 
are derived from Christ. As natural bread and wine 
feed the body, so Christ, the bread of life, feeds the 
renewed soul. " For ye are dead, and your life is 
hid with Christ in God." — Col. 3:3. " For even 
Christ, our passover, is sacrificed for us. Therefore 
let us keep the feast ; not with old leaven, . .. . but 
with the unleavened bread of sincerity and truth." — I 
Cor. 5 : 7, 8. 

For, though the reception of the elements cannot 
convey grace to the soul, yet they teach the doc- 



138 THE NEW DIRECTORY. 

trine of effectual grace conveyed from Christ as the 
only and abounding fountain of grace. " I am the 
living bread which came down from heaven; if any 
man eat of this bread he shall live forever. And 
the bread that I give is my flesh, which I will give 
for the life of the world." — John 6:51. 

Note i . — As in the case of baptism, the Supper is commonly 
and properly administered by the pastor, or some other or- 
dained and accredited minister. But should occasion require, 
and the Church so direct, it would be just as valid if served 
by a private member. A deacon, or any devout member, 
could, with propriety, give thanks and distribute the ele- 
ments. The churches should not deprive themselves of these 
means of grace, nor fail to remember their loving Lord for 
want of a clergyman. Baptists are not such sacramentarians 
as to suppose the ordinances invalid unless ministered and 
made holy by priestly hands. 

Note 2. — The deacons usually and properly distribute the 
elements. But any member can be called on for that ser- 
vice, should occasion require, and the service would be just 
as lawful, valid and proper. 

Note 3. — The doctrine taught by the Roman Church, and 
some other communions of the " real presence" — that is, 
that, after consecration by the priest, the bread and wine do 
actually become the very body and blood of Christ — is to be 
held as an absolute falsehood, a most pernicious error, and a 
monstrous absurdity. 

Note 4. — When Jesus therefore said, "this is my body," 
and "this is my blood," He did not mean, and could not have 
intended, it in a literal sense, since His body and His blood 
at that moment were not in the loaf and cup, but in His cor- 
poreal person. He must, therefore, have meant what Prot- 
estant Christendom holds, generally, that He did mean, 
namely, that these elements represented His body and blood. 



CHRISTIAN ORDINANCES. 1 39 

There is, therefore, no transubstantiation, or change of ele- 
ments, and the bread and wine, when received by the com- 
municant, are literally the same as before their use and dis- 
tribution, and nothing different. 

Note 5. — Nor is there any such thing as a co7isecration of 
elements in the Supper. Jesus did not bless the bread and 
the cup at the institution.* He blessed God, not the bread; that 
is, He gave thanks, as in one record it is rightly rendered. — 
Luke 22 : 19. The minister's part, therefore, is to thank God 
for the elements, and for the glorious realities they repre- 
sent and ask His blessing on them as applied to a sacred use. 

Note 6. — The ' ' hand of fellowship " is usually given to new 
members at this service, just before the distribution of the 
elements. This act is simply a fraternal welcome, and has 
no other significancy; it does not make them members, but 
only recognizes their membership, already effected by vote of 
the Church. 

Note 7. — It has been the prevailing custom for the pastor, 
before the ordinance, to give an invitation for " members of 
sister churches, "or " members of churches of the same faith 
and order," or "members of other Baptist churches," who 
might be present, to remain and partake with them. But 
some pastors give no invitation at all. It is not, however, 
the right of the pastor to give or to withhold any invitation, 
except as the Church directs. It is the prerogative of the 
body to decide that question. The pastor should assume no 
responsibility in the matter, but let it all rest with the Church. 
He is their servant, not their master, in these matters. 

Note 8. — Strictly speaking, however, the privileges of a 
Church are coextensive with the authority of the Church. A 
right to the' communion, therefore, is limited to those over 
whom the Church exercises the right of discipline; that is, 

* The pronoun " it" is not in the Greek text, and is improp- 
erly supplied in two of the records by the translators. This, how- 
ever, is corrected in the New Version. 



140 THE NEW DIRECTORY. 

its own members. Consequently, if the members of sister 
churches are invited to partake, it is an act of courtesy prof- 
fered, and not a right allowed. This rule would of itself 
forbid a general, open, or free communion, since that would 
bring in persons whose characters the Church could not 
know, and whom, if they were unworthy, the Church could 
not discipline or exclude. 

Note 9. — It often happens that members of Pedobaptist 
churches, or other persons not entitled to the privilege, being 
present at communion service, remain and receive the ele- 
ments. No harm is done by this, and neither the pastor, nor 
any one else, need be disturbed by it. They were not invited 
— and could not lawfully have been — and probably knew it 
to be contrary to the custom of the churches. It would not 
be wise to ask them to retire, and thus disturb the service. 
But if the same individuals should often repeat the act, the 
pastor, or some judicious member, should take occasion pri- 
vately, in a kindly way, to talk with and dissuade them from 
such a course, unless, indeed, they were prepared to unite 
with the Church in full communion. 

Note 10. — Since the Supper is distinctively a Church ordi- 
nance, it is to be observed by churches only, and not by 
individuals, even though Church members; neither in private 
places, nor in sick-rooms, nor on social occasions, and not 
by companies of disciples other than churches, though com- 
posed of Church members. But a church may by appoint- 
ment, and in its official capacity, meet in a private house, a 
sick-room, or wherever it may elect, and there observe the 
ordinance. 

Note ii. — There is no Scriptural rule as to the frequency 
with which, nor the time or place at which, it shall be ob- 
served. The primitive Christians evidently kept this feast 
daily. " And they, continuing daily with one accord in the 
temple, and breaking bread from house to house, did eat their 
meat with gladness and singleness of heart." — Acts 2:46. 
Subsequently it came to be a weekly service, at each public 



CHRISTIAN ORDINANCES. 141 

assembly. By some it is still so observed. Some churches 
observe it quarterly, some bi-monthly; but with our people it 
has come to be a general custom, especially in cities, towns 
and villages, to have the Communion monthly, and usually 
on the first Sunday in the month. This is not so often as to 
impair its sanctity by frequency, and not so seldom as to 
allow it to pass out of mind and be forgotten. 

Note 12. — A neglect of the Supper by Church members is 
a grave evil. It betokens a decline of spirituality, and pro- 
motes it. And it is usually without excuse. If there be but 
one service in the month that a member can attend, that ser- 
vice should be the Communion; and if there be but one other, 
that should be the Covenant Meeting. Pastors and deacons 
will do well to watch with jealous care this index to the 
churches' vital piety, and strive to inspire the absentees with 
a sense of its importance, and their own duty in respect 
to it. To disregard it is an indignity to Christ's ordinance, 
a breach of good order, and a violation of covenant obliga- 
tions, which the Church should endeavor promptly to cor- 
rect. Some churches, by a rule of discipline, have each mem- 
ber visited, who is absent twice in succession, to learn the 
cause of such absence. To a devout Christian it is a sacred 
privilege, which he would not willingly forego. 



CHAPTER VI. 

CHURCH GOVERNMENT. 

Is there any particular form of Church govern- 
ment revealed in the New Testament? And if so, 
what is it ? 

These questions will be variously answered by 
Christian scholars and Bible students. Some hold 
that no specific form can be deduced from the sacred 
records, and that no one form is best suited for all 
people and for all places ; and that it was purposely 
left for Christian wisdom and prudence, guided by 
experience, to decide that question. But the greater 
part believe that a specific form is at least outlined 
in the New Testament ; and, naturally enough, each 
one believes the form with which he is identified is 
that divinely given form. It may be safely allowed 
that no one class or company of Christians has at- 
tained to all the truth, leaving all others exclusively 
in error ; and it is a comfort to know that, however 
believers may differ in opinion as to any matter of 
doctrine or of duty, if with loving hearts they sin- 
cerely desire to know the right and do it, they are 
blessed of God. As Peter said at the house of Cor- 
nelius, we may say, " Of a truth I perceive that God 



CHU' C .H OUVbKxV..r X r Ti j.- 

is no respecter of persons : but in every nation he 
that feareth Him, and worketh righteousness, is ac- 
cepted with Him." — Acts 10 : 34, 35. 

If, however, there be any definite plan plainly 
taught or clearly deducible from the words of 
Christ or His inspired Apostles, we should, if pos- 
sible, ascertain that fact and be guided accordingly. 
Or if — what would be equivalent — we can ascertain 
how the Apostles, under the guidance of the Spirit, 
organized and ordered the churches they founded, 
w T ith what regulations they were instituted, and 
what polity was impressed upon them, our questions 
will be substantially, and, it should seem, satisfac- 
torily answered. Indeed, there appears to be light 
on the subject in this direction ; for though no for- 
mal plan of government is detailed, yet there are 
numerous incidental references in the Epistles which 
clearly disclose formative and conclusive facts in the 
case. 

I. THREE PRINCIPAL FORMS 

of Church government are in current use among the 
denominations : 

1. The Prelatical ; in which the governing power 
is in the hands of prelates or bishops, and the clergy 
generally, as in the Roman, Greek, English, and 
most of the Oriental communions. 

2. The Presbyterian ; in which the governing 
power resides in Assemblies, Synods, Presbyteries, 
and Sessions ; as in the Scottish Kirk, the Lutheran, 
and the various Presbyterian bodies. 



_ xni^W D1REC "ORY. 

3. The Independent ; in which the governing power 
rests entirely with the people, i. e., the body of the 
members of each local Church, each being entirely 
separate from and independent of all others, so far 
as authority and control are concerned ; as among 
Baptists, Congregationalists, Independents, and 
some others. 

Now, is either of these forms taught in the New 
Testament ? And if so, which ? And which best 
accords with the genius of the gospel, and with 
what we know of the constitution and government 
of the apostolic churches ? 

Baptists claim that a Christian Church is a con- 
gregation of baptized believers associated by mutual 
covenant, self-governing, and independent of all 
others ; having no ecclesiastical connection with 
any other, though maintaining friendly and associa- 
tional intercourse with all of like faith and order. 
It has no power to enact laws, but only to adminis- 
ter those which Christ has given. 

The government is administered by the body 
acting together, where no one possesses a preem- 
inence, but all enjoy an equality of rights ; and in de- 
ciding matters of opinion, the majority bears rule. 
The pastor exercises only such control over the 
body as his official and personal influence may 
allow, as their teacher and leader and the expound- 
er of the great Lawgiver's enactments. His influ- 
ence is paramount, but not his authority. In the 
decision of questions he has but his single vote. 
His rule is in the moral force of his counsels, his 



CHURCH GOVERNMENT. I45 

instruction and guidance in matters of truth and 
duty, and also in wisely directing the assemblies 
whether for worship or business. Much less have 
the deacons any authoritative or dictatorial control 
over Church affairs. Matters of administration are 
submitted to the body and by them decided. 

II. CHURCH INDEPENDENCY. 

As has been said, each particular and individual 
Church is actually and absolutely independent in 
the exercise of all its churchly rights, privileges, 
and prerogatives ; independent of all other churches, 
individuals, and bodies of men whatever, and is un- 
der law to Christ alone. The will and law of the 
great Lawgiver are to be found in the New Testa- 
ment, which is the only authoritative statute book 
for His people. 

This statement is broad and comprehensive, and 
needs not defence, but explanation only. That In- 
dependency is the true form of Church government, 
as opposed to Prelacy and Presbyterianism, will not 
now be argued, but is assumed, as accepted by all 
Baptists, taught in the New Testament, verified by 
history, and justified by the genius of the gospel 
itself. But all human liberty is under limitations ; 
strictly speaking it is not absolute. 

How is Church Independence Limited? 

1. The liberty which the independence of churches 

exercises is limited by the laws of Christ as ex- 
10 



146 THE NEW DIRECTORY*. 

pressed or clearly implied in the Scriptures. A 
Church is not a legislative body, but administrative 
only. It cannot make laws, but it is the interpreter 
of the laws of Christ; the interpreter for itself, not 
for others. Nor can others interpret laws for it. 
The opinions of the wise and good have their 
weight, but no man or body of men external to itself, 
has the right to become authoritative interpreters of 
the word of God to a Church, and compel submis- 
sion to their dicta — to a Church, or indeed to an in- 
dividual, even. 

Churches may perform many unwise and unjusti- 
fiable acts. They may misapply or misinterpret, or 
openly do violence to both the letter and spirit of law. 
But there is no human tribunal to which they can be 
brought for trial and punishment, except that of 
public opinion. Others, in the exercise of their per- 
sonal or Church liberty, may condemn their acts 
and disclaim all responsibility in connection with 
them ; may withdraw all fellowship and intercourse 
from them. But farther than this they cannot go, 
except by the moral force of their dissent and con- 
demnation. And it is fortunate that such is the 
case, since to crush liberty and destroy indepen- 
dency in the churches of Christ would be a greater 
calamity than to bear all the evils which may spring 
from a misunderstanding of the one, or a misuse of 
the other. 

2. The independence of the churches is limited, 
so far as its corporate acts are concerned, or any 
matters of personal rights or legal equity may be in 



CHURCH GOVERNMENT. \\j 

question, by the laws of the State in which they are 
located. This, however, has reference only to the 
temporalities of Church life, and cannot touch any 
question of doctrine, worship, or Christian duty. 
Most churches, by an organized " society," or in 
some other way, hold relations to civil law, in order 
to enjoy its protection in rights of property. To 
this extent they are subject to civil authority, and 
both as bodies and as individuals they should be 
law-keepers and not law-breakers. But as to all 
matters of spiritual concern in questions of religious 
faith and practice, the State and civil law have no 
rights of control over, or interference with, the 
churches in any manner whatever, except to pro- 
tect them in the enjoyment of all their lawful priv- 
ileges. 

It may also happen that in the exercise of its 
ecclesiastical functions in acts of discipline or ex- 
clusion, a Church or even a Council may be charged 
with decisions which are defamatory in their nature, 
calculated to injure the reputation or interfere with 
the secular interests of the individual, and he may 
seek redress at the civil courts. Such occurrences 
have sometimes transpired, and under stress of cir- 
cumstances, are liable to take place. Civil courts 
usually observe this rule when appealed to in 
ecclesiastical matters, viz. : that the established 
usages of any body of Christians have a right to be 
followed, and if these have been carefully observed 
and not transcended, the courts will not interfere. 
But if from passion, prejudice, or ignorance, these 



148 THE NEW DIRECTORY. 

have been disregarded, and the precedents and cus- 
toms of the denomination have been violated, the 
court may interfere to give relief, only so far, how- 
ever, as to require that the case have a new trial,- in 
which their own established rules and precedents 
shall be strictly observed. 

3. By some it has been held, that, while each 
Church is independent in theory, its liberty is some- 
what abridged by its relations to other churches, 
and because of that fellowship and comity which 
exists between them. By such it is claimed that 
the relation of each Church to the .great body of 
churches is similar to the relation of each member 
of a Church to the body of members which consti- 
tute that Church ; and, therefore, as each member 
relinquishes something of his personal liberty on 
becoming a member, and consents to be subject to 
the authority of the body, so the individual Church 
does on becoming one of the general fellowship of 
churches. Qr, they argue, to take another figure ; 
as each particular State, though in a sense sovereign 
and independent, yet has its independency limited 
by being a member of the federation of States, and 
submits in certain matters to be subject to the gen- 
eral government, while represented in it, so is it 
with a single Church in the federation of churches. 

This condition of affairs has sometimes been called 
the interdependence of churches. Precisely what 
that term means is not easily explained. But it is 
safe to pronounce it a fiction. There is no such 
thing as interdependence in the sense of a limitation 



CHURCH GOVERNMENT. I49 

of the self-governing right and authority of a Church. 
And that is the sense in which their interdependence 
is asserted. One Church may be poor and need 
help from one that is rich ; or it may be in perplex- 
ity and need advice from one supposed to be more 
experienced — as the Church at Antioch sought 
counsel of the older and more experienced Church 
at Jerusalem, or as the churches in Macedonia and 
Achaia contributed to the poor saints in Judea. 
But these facts do not touch the question of polity 
or government ; their relations to each other in 
these respects _ remain the same. Fellowship and 
fraternal concord may be strengthened ; the help- 
fulness of the one and the gratitude of the other 
may be increased, but the one is none the more in- 
dependent, nor the other any the less so, because 
of these friendly interchanges. 

But this whole course of argument alluded to is 
fallacious and misleading, and the illustrations used 
are unauthorized, inapplicable, and contrary to the 
facts. There is no such relation subsisting between 
the various churches constituting a general fellow- 
ship as exists between the individual members of a 
single Church. No hint or intimation of any such 
similarity is found in the New Testament, where 
the constitution and polity of a Church is taught. 
There is no other and larger organization provided 
for, with officers, orders, and regulations, including 
many smaller ones, called churches, as its units. If 
this similarity of relation be insisted on, then we 
shall have this' comprehensive confederacy of 



150 THE NEW DIRECTORY. 

churches claiming authority over the individual 
churches, receiving, disciplining, and excluding 
them, and otherwise exercising powers similar to 
those exercised by the individual Church over its 
members. Admit so much, and we have prelacy or 
papacy at once, in spirit and in fact. 

Nor is there any relation subsisting between the 
separate churches, which can be fitly compared to 
the union of States in a federal government. If it 
were so we should have a de facto Presbyterianism. 
This whole course of reasoning, if carried out to its 
logical results, would not leave a vestige of Church 
independency. The only limitation, the only check 
upon the exercise of Christian liberty required by 
the Gospel, is loyalty to Christ as King in Zion, 
fidelity to His truth, and a constant exercise of that 
kindly courtesy which is innate in the Gospel and 
essential to the true Christian life, whether individ- 
ual or organic, whether personal, social, or official. 
This spirit dominant will give all the fellowship 
which churches need or can demand ; and all which 
a Scriptural polity can render or allow. 

4. It is sometimes objected that Baptists are too 
independent, and that their liberty degenerates into 
license. Now, on calm reflection, all this must be 
denied. They cannot, as churches, be too inde- 
pendent, using that word in a true Christian sense. 
Nor can liberty become license. 

Ignorant and foolish men may be charged with 
many wrong acts. They may practise injustice and 
oppression in the name of liberty, and under pre- 



CHURCH GOVERNMENT. 151 

tence of independence. But liberty and independ- 
ence are, at the very most, only the occasion, and 
are in no sense to be made responsible for the evils 
which perverse and wrong-headed persons perpe- 
trate under the shelter of their name. Church inde- 
pendency has its peculiar liability to misuse and 
abuse, but it cannot be shown that its difficulties 
are any more numerous, or any more serious than 
those to which other forms of Church government 
are liable. Indeed, if this be the true, the divine 
plan, then it is the best plan, with the fewest evils 
and the most advantages. The defects lie not in 
the plan, but in those who administer the govern- 
ment; and, as a matter of fact, it can be shown that 
churches acting under the independent polity, act- 
ually suffer from fewer and less serious difficulties 
than those subject to stronger and more centralized 
governments. 

5. The independence of a Church is limited by 
the personal rights of its individual members. That 
is to say, the liberty of the body to act cannot law- 
fully be used to infringe the lawful liberty of its 
members. A Church, as a body, has no right to 
violate the rights of its members in the exercise of 
its authority. These rights need to be clearly de- 
fined and well understood on both sides. If the 
morals of the member do not coincide with the 
morals of the Gospel, the Church has the right to 
put him away from it, if he cannot be reclaimed. 
But the body cannot properly interfere with the 
rights of faith, of conscience, on the part of the 



152 THE NEW DIRECTORY. 

individual. If his faith be judged heretical, and an 
element of discord, they can withdraw fellowship 
from him ; but they can neither compel uniformity 
nor punish dissent — except by separation. 

6. And still further, the liberty of a Church is 
limited by the terms of the great Commission, and 
by its divine institution, to the pursuits and the pur- 
poses contemplated in the Gospel. Whatever its 
members may do in their individual capacity as citi- 
zens and members of society, the Church as such 
must confine itself to the mission for which it was 
founded — the spread of the Gospel, and the advance- 
ment of the Kingdom of God in the world. It can- 
not become a corporation for mercantile or manu- 
facturing pursuits ; it cannot become a political 
organization ; it cannot become a scientific or liter- 
ary association. On all moral questions, however, 
the Church as a body, as well as its individual mem- 
bers, should be plainly pronounced and clearly 
understood as standing for the defence of virtue, 
purity and good order, since these are essential ele- 
ments of Christianity. Also it should have an un- 
mistakable record as an abettor and helper of good 
works, charitable and benevolent endeavors, since 
these are inherent in, and grow out of, the gospel. 
The Church cannot dictate what a member shall 
eat or drink or wear ; what shall be his business or 
his pleasure. But if, in any of these matters, ques- 
tions of morals and religion come to be involved to 
the reproach of truth and the Christian profession, 
then the Church has the right to interpose. 



CHURCH GOVERNMENT. 153 

III. EVIDENCE OF IT. 

Wherein lies the proof that the primitive Church 
government was an indepeude?icy ? 

In Matthew, chap. 1 8 : 15-17, where our Saviour 
for the first time, and, with one exception, the only 
time, in His personal conversation, speaks of the 
Church distinctively, His recognition of it as the 
only source of ecclesiastical authority is positive 
and complete. In giving directions for the adjust- 
ment of difficulties among brethren and the pacifica- 
tion of their social disturbances, He first expounds 
their personal duties ; but when He speaks of 
authoritative action, that belongs to the Church. 
And the Church's action is final. That action ad- 
mits of no reversal and of no review. There was to 
be no court beyond or above the single Church. 
He recognized no hierarchy, no presbytery, no 
synod, no assembly, no council ; but "tell it to the 
Church." That ends the matter of appeal. " If he 
neglect to hear the Church, let him be unto thee as 
a heathen man and a publican." 

The course pursued by the Church at Antioch, in 
Syria, when a difficulty arose pertaining to the en- 
grafting of Jewish customs upon a Christian polity, 
respecting which they were in doubt, and therefore 
sent a delegation to the Church at Jerusalem, as 
being not only at the seat of the Jewish cultus, but 
of the earliest Christian knowledge as well, besides 
having in their fellowship the apostles. From this 
source, therefore, they would obtain authoritative 



154 THE NEW DIRECTORY. 

instruction. — Acts 15. This deputation, including 
Paul and Barnabas, on their arrival did not appeal 
to any select company of officials, not even to the 
inspired Apostles; but to the whole Church, inclu- 
sive of these. " And when they came to Jerusalem 
they were received of the Church, and of the Apos- 
tles, and elders." — v. 4. After a full statement and 
discussion of the case, and an expressed opinion by 
James, the pastor of the Church, they agreed on 
what reply to make to the Church at Antioch. 
" Then pleased it the apostles, and elders, with the 
whole Church, to send chosen men of their own 
company to Antioch, with Paul and Barnabas." — 
v. 22. In addition to this delegation they sent let- 
ters also conveying their judgment in the case. 
And these letters recognized the Church in its three 
estates. " The apostles and elders and brethren 
greeting, unto the brethren which are of the Gentiles 
in Antioch." — v. 23. And they added : " it seemed 
good unto us, being assembled with one accord." 
And " it seemed good to the Holy Ghost, and to 
us." — vs. 25-28. 

One independent Church, wishing advice, sought 
counsel of another independent Church, in whose 
experience and wisdom they had more confidence 
than in their own. And the Church appealed to, 
in the exercise of their independence, gave the ad- 
vice sought. Nor did the Apostles, though in- 
spired, assume to dictate in this matter, or to act 
without the cooperation of the elders and breth- 
ren. Nor yet did the Apostles and elders assume 



CHURCH GOVERNMENT. 155 

to act alone; ** all the multitude," and "the whole 
Church," were present to hear and act with their 
leaders. 

The Apostles regarded and treated the churches 
as independent bodies, having- the rights of self- 
government, without subjection to any other author- 
ity. They reported their own doings to the churches, 
and addressed their epistles to them, as to inde- 
pendent bodies, and not to a confederacy, includ- 
ing many distinct congregations ; nor yet to any 
official representatives of these congregations. In 
communicating with them the Apostles recognized 
their right to choose their own officers, to admit, 
discipline, and exclude members ; primary and 
fundamental rights, which, being conceded, imply 
all other rights necessary to a self-governing com- 
munity, acting under divinely enacted laws. They 
also enjoined upon them, as the responsible and 
authoritative executives of this power, the exercise 
of these functions, especially in the discipline and 
exclusion of unworthy members. 

And nothing could more distinctly or more em- 
phatically declare what is here claimed, than the 
fact that the Lord, in the Apocalyptic Epistles, 
addressed specifically the individual churches of 
Asia, through the angels, or pastors of these 
churches". The counsels, warnings, reproofs and 
commendations are in each case for the particular 
Church addressed, as responsible, censurable, or 
commendable. They were not addressed as a com- 
bination, or system of churches, either hierarchical 



156 THE NEW DIRECTORY. 

or synodical ; not as " the Church of Asia," but the 
churches, individual and separate. 

MOSHEIM, the Church historian, says of the first 
century: 

"In those primitive times each Christian Church was 
composed of the people, the presiding officers, and the assist- 
ants or deacons. These must be the component parts of 
every society. The principal voice was that of the people, 
or the whole body of Christians." "The assembled people 
therefore elected their own rulers and teachers." Of the 
second century, he adds: " One president or bishop presided 
over each Church. He was created by the common suffrages 
of the whole people." " During a great part of this century 
all the churches continued to be, as at first, indepe7ident of 
each other. Each Church was a kind of small independent 
republic, governing itself by its own laws, enacted or at least 
sanctioned by the people." — Eccl. Hist. Cent. I. part I. Ch. 
II. sees, 3, 6; Cent. II. Ch. II. sees. 1, 2. 

GlESELER, in his Church history, speaking of the 
changes which occurred in ecclesiastical order dur- 
ing the second century, says : 

"Country churches, which had grown up around some 
city, seem, with their bishops, to have been usually, in a cer- 
tain degree, under the authority of the mother Church. 
With this exception, all the churches were alike independent, 
though some were especially held in honor, on such ground 
as their Apostolic origin, or the importance of the city in 
which they were situated." — Ch. Hist. Period I. Div. I. Ch.j 
see. 32. 

SCHAFF, in his history, says : 

"Thus the Apostolic Church appears as a free, independ- 
ent, and complete organization; a system of supernatural 



CHURCH GOVERNMENT. 157 

divine life, in a human body. It contains in itself all the 
offices and energies required for its purpose. It produces 
the supply of its outward wants from its own free spirit. In- 
stead of receiving protection and support from the secular 
power, it suffers deadly hatred and persecution. It manages 
its own internal affairs with equal independence. Of union 
with the State, either in the way of hierarchical supremacy or 
of Erastian subordination, the first three centuries afford no 
Irace."— Ch. Hist. Vol I. sec. 43, p. 138. N. ¥., 1871. 

WADDINGTON, on this subject, says : 

" It is also true that in the earliest government of the first 
Christian society, that of Jerusalem, not the elders only, but 
the whole Church, were associated with the apostles. And 
it is even certain that the terms bishop and elder or presbyter, 
were in the first instance, and for a short period, sometimes 
used synonymously." — Hist, of the Ch., p. 41 

Abp. Whately says of the primitive churches : 

" Though there was one Lord, one Faith, and one Baptism 
for all of these, yet they were each a distinct independent 
community on earth, united by the common principles on 
which they were founded, by their mutual agreement, affec- 
tion and respect." — Kingdom of Christ, pp. 101-136. N. Y. Ed. 

Dr. Burton says : 

" Every Church had its own spiritual head, or bishop, and 
was independent of every other Church, with respect to its 
own internal regulations and laws." — Cited by Cole?na?i, 
Primitive Christianity, p. 30. 

Dr. Barrow says : 

. " At first every Church was settled apart under its bishops 
and presbyters, so as independently and separately to man- 
age its own affairs. Each was governed by its own head, 



158 THE NEW DIRECTORY. 

and had its own laws." — Treatise on the Pope 's Suprem. Works 
Vol. I. p. 662. Col. Prim. Christ. 

Dr. Coleman says : 

"These churches, wherever formed, became separate and 
independent bodies, competent to appoint their officers and 
administer their own government without reference or sub- 
ordination to any central authority or foreign power. No 
fact connected with the history of the primitive churches is 
more fully established or more generally conceded." — Pri?n. 
Christ'y Exe?np. Ch. 4, sec. 4, p. <?j. 

Dr. Francis Wayland says : 

' ' The Baptists have ever believed in the entire and abso- 
lute independence of the churches. By this we mean that 
every Church of Christ — that is, every company of believers 
united together according to the laws of Christ — is wholly 
independent of every other. That every Church is capable 
of self-government; and that therefore no one acknowledges 
any higher authority under Christ, than itself; that with the 
Church all ecclesiastical action commences, and with it all 
terminates." " The more steadfastly we hold to the inde- 
pendency of the churches and abjure everything in the form 
of a denominational corporation, the more truly shall we be 
united, and the greater will be our prosperity." — Princ's and 
Pracs of Bap. Chs., pp. iy 8, 190. 

Dr. David Benedict, the Baptist historian, says : 

"The doctrine of absolute Church independence has 
always been a favorite one with our people. Under it they 
have greatly flourished, and very few have complained of its 
operation." — Fifty Years among the Baptists, p. JQQ. 

That the apostolical churches, therefore, were 
independent in their form of government, seems to 



CHURCH GOVERNMENT. 1 59 

be clearly proven. Many prelatists, as well as 
others besides those here cited, concede this point. 
In this respect, therefore, and so far as their inde- 
pendency is concerned, Baptists are manifestly 
founded on the New Testament order of Church 
building* and Church life ; and, so far, are true suc- 
cessors of the Apostles. Nor does it avail to urge 
objections to this independency, or magnify the dif- 
ficulties to which it is liable. It can be shown that 
other forms have inherent in them even greater lia- 
bilities to misuse ; while this, if it were established 
by divine wisdom, must be the best fitted to its pur- 
pose, and is the one-to be used and preserved. 



CHAPTER VII. 

CHURCH DISCIPLINE. 

EVERY organization which proposes to work 
smoothly, and yet efficiently, must have certain 
rules and regulations to be followed; certain laws 
for the individual members to obey. Failing in this 
■ — either without laws or with laws disregarded — all 
effort will go wide of the mark, and all endeavors, 
instead of succeeding and furthering each other, will 
counteract and interrupt each other; confusion will 
ensue, the wisest designs be frustrated, and the best- 
laid plans become abortive. This is true every- 
where. In the State, in the family, every associa- 
tion whether for business, politics, scientific, literary 
or art research or improvement, all must be regu- 
lated by laws adopted for the common good, to 
which obedience is to be rendered by the members. 
And the object sought to be attained must fail un- 
less there be conformity to the laws by which the 
organization is bound together, and obedience to 
which constitutes its vital force. 

There is no society to which these remarks apply 
more appropriately and with more emphasis, than 
to that one divinely constituted organization, the 



CHURCH DISCIPLINE. l6l 

" Society of Jesus, "the Church of Christ. It has its 
laws, not human enactments, but divine. They are 
few and simple, not difficult to be understood or 
obeyed. "His commandments are not grievous;" 
and on conformity to them, both by the Church as 
a body, and by the individual members as well, de- 
pend the peace, harmony and efficiency of the so- 
ciety. When these regulations fall into disuse, and 
the good order of the body is neglected, it becomes 
weak and inefficient, neither commanding the con- 
fidence of its own members, nor the respect of the 
world. It is true that mere laws are a dead letter 
without the indwelling spirit of life in Christ Jesus. 
But the indwelling spirit of life becomes effectual 
only as it works to its purpose in harmony with 
those laws given for its guidance. Law and life ! 
Life and law ! Life to energize; law to guide. 
This is the philosophy and the method of the uni- 
verse. 

To some the word discipline has an unpleasant 
sound. It seems punitive. It savors of transgres- 
sion, conflict and punishment. But Church Dis- 
cipline is not to be taken in this narrow sense alone; 
nor does it develop these unlovely features, except 
where, by the culpable neglect of pastors and others, 
it has fallen into decay, good order and the well-be- 
ing of the body have been long disregarded, and 
the Church has become a lawless and disorderly 
company. Then a very hasty, and possibly an in- 
temperate effort to make matters right, without suf- 
ficient prudence and precaution, may develop dif- 
11 



1 62 THE NEW DIRECTORY. 

Acuities. As chronic disorder and disregard of law- 
ful regulations in every society tend not only to a 
decay of efficient action, but to the ultimate de- 
struction of the society itself, and prepare for con- 
flict, if a vigorous effort be made to reestablish 
good order and the reign of law; so many a Church 
has declined even to imbecility, if not to death, by 
long neglect of judicious and healthful discipline. 
Many a Church has found serious trouble in rees- 
tablishing a healthful order and discipline, after long- 
continued neglect and disorder. But many a Church 
has also found that a thorough course of Christian 
labor, and the reestablishment of a healthful scrip- 
tural discipline has brought back to the body order 
and harmony, reinvigorated its wasted energies, has 
produced a better tone of practical piety, and be- 
come the precursor of a revival of religion. 

Discipline, in its larger sense, means training, 
cultivation, improvement, according to prescribed 
rules; subordination to law; administration of gov- 
ernment and submission to lawfully constituted 
authority ; from disco, I learn ; disciple, a learner, 
one under discipline, taught and trained. Church 
discipline is sometimes distinguished ^formative 
and corrective; the former having reference to cul- 
ture, training and development according to Chris- 
tian law, and the latter to the management of dif- 
ficulties, and the correction of offenses as they arise 
in Church life and practice. It is to the latter, more 
especially, that attention is given in discussions on 
the subject, and the latter is usually understood to 



CHURCH DISCIPLINE. 163 

be meant when Church discipline is mentioned. To 
this more particularly is attention here given. But 
this is not because formative and cultural discipline 
for edification and development is less important, 
but these ends are largely attained by instruction 
from the pulpit, the various departments of worship 
and the general activities of Christian life. 

That corrective discipline may be carried to an 
unwise an3 an injurious extent is not denied; but 
the prevailing tendency among our churches is in 
another direction. It is to too great laxity, and not 
to too great severity. Pastors and official members 
find it easier to let things drift than to attempt the 
unpleasant task of correcting abuses. But pastors 
do not wisely forecast their own comfort, nor the 
honor of the Church, who do not strive to preserve 
the purity of the body while they keep out and cast 
out everything that can justly become a scandal to 
the Christian Church, or a disgrace to the Christian 
profession. 

The Church is the school of Christ; let the school 
be controlled with strict, yet wise and kindly dis- 
cipline, or the pupils will learn- more of evil than of 
good, and anarchy and confusion will supplant good 
government. The Church is a family; let there be 
law and order in the household, tempered with ten- 
derness and discretion, otherwise the family fails of 
its mission, and becomes a reproach rather than a 
blessing to society. The Church is the organic 
representative of the kingdom of Christ; unless law 
prevail in the kingdom and order be maintained, 



164 THE NEW DIRECTORY. 

how shall the King be honored, the kingdom be ad- 
vanced, or the world be blessed by its coming and 
triumph ? 

It is therefore of the utmost importance that a 
correct scriptural discipline be strictly maintained. 
The neglect of it fills a Church with evils which 
check the growth of piety, hinder the success of the 
Gospel, and reproach the Christian name, while 
from an injudicious and unscriptural exe'rcise of it, 
more dissensions have arisen than perhaps from any 
other single cause. Every well-organized society 
has its regulations, in which each one, on becoming 
a member, acquiesces, to which he pledges his sup- 
port, and by which he submits to be governed, so 
long as he shall belong to it; and leave it, if he ever 
does leave it, according to its stipulated forms. 

A Christian Church is the most perfectly con- 
structed society known to men, and its system of 
government the most simple and complete. As 
each member on entering it, solemnly covenants to 
maintain, defend and abide by these regulations, so 
he should consider himself bound by the most 
sacred considerations to honor and keep his cove- 
nant inviolate. 

I. THREE LAWS OF CHRIST'S HOUSE. 

There are three laws of Christ's house, royal de- 
crees, given by Him who is " Head over all things 
to the Church," which stand invested with all the 
sanctions of divine authority, and which, could they 



CHURCH DISCIPLINE. 165 

be known, loved and obeyed, if they did not abso- 
lutely prevent all offenses, would obviate the neces- 
sity for private labor and public discipline. They 
would make churches " households of faith," where 
Christians should abide " in the unity of the Spirit, 
and in the bond of peace." Green pastures where 
the flock should rest in safety, and feed with joy. 
Will not every Church member make them the 
guide of his life ? 

First law : for every disciple ; the law of Love. 
11 A new commandment I give unto you, that ye 
love one another ; as J have loved you, that ye also 
love one another." — John 13:34. This, if strictly 
obeyed, would prevent all cause of grief and- offense, 
either personally to brethren or publicly to the 
Church. It would prevent cold indifference to each 
other's welfare, unfounded suspicions, causeless 
accusations, jealousies, animosities, bitterness, ha- 
tred, and strife, and cause each to love the other 
" with a pure heart fervently." 

Second lazv : for the offender; the law of Con- 
fession. " If thou bring thy gift to the altar, and 
there rememberest that thy brother hath aught 
against thee, leave there thy gift before the altar, 
and go thy way; first be reconciled to thy brother, 
and then come and offer thy gift." — Matt. 5 : 23, 24. 
This law makes it obligatory on every one who sup- 
poses that a brother has aught against him, to go to 
such an one without delay and secure, if possible, a 
reconciliation. And this he must do, whether there 
be, in his opinion, just cause or not for that brother 



1 66 THE NEW DIRECTORY. 

to be offended; whether or not he has given occa- 
sion for offense. But knowing' that a brother has 
grief on his account, he must go and attempt a 
reconciliation. Nor must he suppose that his gift 
will be acceptable to God, while he is unreconciled 
to man. 

Third law : for the offended ; the law of Forgive- 
ness. " If thy brother trespass against thee, rebuke 
him; and if he repent forgive him. And if he tres- 
pass against thee seven times in a day and seven 
times in a day turn again to thee, saying, I repent, thou 
shalt forgive him." — Luke 17: 3, 4. This law enjoins a 
perpetual personal forgiveness of injuries; of injuries 
repented of and confessed. It does not enjoin that 
the often transgressor be held in the same esteem as 
before, for that might be impossible. Nor does it 
require that a Church should abstain from the exer- 
cise of a needed and healthful discipline, nor that it 
should discontinue a course already begun because 
the individual declares his repentance. In some 
cases this may be done ; but instances not unfre- 
quently occur when it is not required. In another 
form, the substance of this law was affirmed by Jesus, 
when, in answer to Peter's question as to how often 
he should forgive a brother, He replied, " I say not 
unto thee until seven times, but until seventy times 
seven." — Matt. 18: 22. That is, constantly. But this 
has no reference to Church action. 

Note i. — It is true that Jesus did not proclaim these stat- 
utes for just the occasion for which, nor in just the relation 
to each other, in which they have been placed here, But 



CHURCH DISCIPLINE. \6j 

they cover all the ground of social Christian intercourse, 
whether in or out of Church relations, and apply with pre- 
eminent fitness to that intercourse which may involve mat- 
ters of discipline. 

Note 2. — Some have .mistakenly inferred that because 
perpetual personal forgiveness is enjoined by our Lord, there- 
fore all corrective Church discipline is needless, if not out of 
place. This is doing violence to common sense and plain 
facts. Because a father is bound constantly to forgive an 
erring but penitent child, is that a reason why all family gov- 
ernment should be abrogated, and the sinning child not be 
called to account for his repeated offenses ? Certainly not. 

Note 3. — An erring brother may not, and probably will 
not, be able to regain at once the confidence forfeited by his 
offense, and especially if his offense be repeated. Confidence 
lost is slowly restored. Nevertheless, if his repentance seem 
sincere he should be treated with hearty good will, and not 
be regarded with suspicion. 

Note 4. — It is not always satisfactory or sufficient evidence 
of penitence that one says he is sorry. He must "do works 
meet for repentance," in order that the Church should be un- 
der obligation to restore him to its favor, particularly where 
the offense has been grievous, or oft-repeated. 

II. THE SCOPE OF DISCIPLINE. 

Unhappily, offenses do come, and these royal 
decrees are not always strictly observed. Hence 
the nature, scope and purpose of these administra- 
tive methods need to be well understood. 

1 . The Object of Discipline. 

The object and purpose of discipline is to prevent, 
restrain, or remove the evil that may exist, to en- 
courage and protect the right, and cherish the good, 



1 68 THE NEW DIRECTORY. 

" for the edifying of the body of Christ," that it may 
be " perfect irf love," and without reproach. It is 
not to gratify personal prejudice, or secure any self- 
ish ends, but to reclaim the wandering, guide the way- 
ward, and secure the best spiritual interests of each 
member, and the purity, good order, and efficiency 
of the entire body. That Church is always held in 
higher esteem by its own members, and more re- 
spected and honored by the world, where a high 
standard of Christian morals is maintained, and a 
jealous watch-care is exercised over the faith and 
conduct of its members. 

2. The Spirit of Discipline. 

The justification and the effectiveness of discipline 
depend not a little on the spirit with which it is ex- 
ercised. It must not be exercised in a spirit of arro- 
gance, nor of dictation, nor of assumed superiority, 
much less of vindictiveness, but of fraternal solic~ 
itude, of gentleness and love. If the impression be 
given to the offender that there is a disposition to 
condemn and punish, the whole purpose is frus- 
trated. Paul's injunction to the Galatians was, 
" Brethren, if a man be overtaken in a fault, ye 
which are spiritual restore such a one in the spirit 
of meekness; considering thyself lest thou also be 
tempted." — Gal. 6: I. This should be a perpetual 
guide to the temper of Christian labor with erring 
disciples, and is worthy to be inscribed in gold on 
the walls of every Church; or, better still, written by 
the Spirit of God on every Christian heart. The 



CHURCH DISCIPLINE. 169 

work of restoration is to be done, and not neglected; 
but it is to be done in a spirit of meekness, with a 
sense of one's own liability to err. 

3. The Rig Jit of Discipline. 

That churches have a right to exercise a watchful 
supervision over their members, to reprove them 
when erring, and withdraw fellowship from them 
when incorrigible, is a necessity arising from the 
very constitution of their organization. The right 
to exercise discipline inheres in the very nature 
of government, whether the government be in the 
hands of one, the few, or the many. This right was 
recognized by Christ and His Apostles, and was ex- 
ercised by the first churches. " But if he neglect 
to hear the Church, let him be unto thee as a heathen 
man, and a publican." — Matt. 18: 17. " Now we 
command you, brethren, in the name of our Lord 
Jesus Christ, that ye withdraw yourselves from every 
brother that walketh disorderly, and not after the 
tradition which he received of us." — 2 Thess. 3 : 
6. "A man that is a heretic after the first and 
second admonition, reject." — Titus 3 : 10. 

4. The Duty of Discipli?ie. 

Not only has a Church the right to exercise disci- 
pline, in the milder forms of fraternal labor, for the 
removal of evils, but to the extreme of excision it is 
the imperative duty of every Church to administer 
this needed and salutary part of government. That 
Church is unfaithful to itself, to its members and to 



170 THE NEW DIRECTORY. 

its living Head, that neglects it. Not that it should 
seek opportunity to find faults, or to deal with the 
weak and the wandering, but it should be faithful to 
do this when occasion calls for it. " If thy brother 
trespass against thee, rebuke him; and if he repent, 
forgive him." — Luke 17: 3. " Them that sin rebuke 
before all, that others also may fear."— 1 Tim. 5: 20. 
" Wherefore come out from among them." — 2 Cor. 6 : 
17; because "Whether one member suffer, all the 
members suffer with it." — 1 Cor. 12 : 26. "I beseech 
you, brethren, mark them which cause divisions and 
offenses contrary to the doctrine which ye have 
learned, and avoid them." — Rom. 16: 17. " There- 
fore put away from among yourselves that wicked 
person." — 1 Cor. 5 : 13. 

5. The Limit of Discipline. 

The exercise of discipline is limited in its range, 
by the laws of Christ as applied to Christian faith 
and morals, kindly and generously interpreted, in 
the spirit of fraternal affection, and yet with fidelity 
to the purity of truth, and the honor of the Gospel. 
Also it is limited to such matters of covenant agree- 
ment as were understood by each member on enter- 
ing the Church, as forming the rules and regulations 
of the body. Evidently it would not be expected 
that such matters as were purely personal to the in- 
dividual, not violations of any law of the New Testa- 
ment, not transgressions of Christian morals, nor 
yet of covenant obligations, should be deemed of- 
fenses for which discipline should be invoked. 



CHURCH DISCIPLINE. 171 

Personal rights are to be held sacred, and no un- 
authorized yoke placed upon the necks of the dis- 
ciples ; no yoke but His. " Now I praise you, 
brethren, that ye remember me in all things, and 
keep the ordinances, as I delivered them to you." — 
I Cor. 11 : 2. 

6. The Result of Discipline. 

Discipline has a positive and definite purpose. It 
is not an aimless and vagrant administration. Its 
design is to heal the offense, or remove the offender; 
the correction of the evil, or the expulsion of the 
evil-doer; so far, -at least, as corrective discipline is 
concerned. So soon as the erring one can be in- 
duced to turn from his evil way, making acknowl- 
edgment of it, with promise of a better course, the 
labor with him is to cease, the proper result having 
been attained; that is, in all ordinary cases. Some 
exceptions may be hereafter mentioned. " If he re- 
pent, forgive him." — Luke 17 : 3. " If he neglect 
to hear the Church, let him be unto thee as a heathen 
man and a publican." — Matt. 18 : 17. " Purge out, 
therefore, the old leaven, that ye may be a new 
lump, as ye are unleavened." — I Cor. 5 : 7. 

III. AS TO OFFENSES. 

Offenses are usually considered as of two kinds, 
private and public ; or personal and general. These 
terms do not very accurately define the distinction, 
or indicate the nature of the offenses themselves. 
Nor are these classes of evils very clearly denned, 



172 THE NEW DIRECTORY. 

since they often run into each other. There are 
other terms which would perhaps more accurately 
express the two classes; but as these are in common 
use, they will be retained here. 

It has been already intimated, that in the social 
relations of Church life, personal peculiarities on the 
part of some may appear, which to others are un- 
pleasant and even offensive, but which can in no 
sense be amenable to discipline. Such are to be 
endured with patience, as disagreeable things in the 
family are borne with, and remedied, if remedied at 
all, by the moulding influence of kind and genial 
intercourse. Not every infelicity of character or of 
conduct is to be regarded as an occasion for disci- 
plinary labor. Great wisdom and discretion are 
needed in order to judge, both when such labor shall 
be attempted, and how it shall be directed. 

Note 5. — There are in most churches certain persons with 
so keen a scent for defects in others, and with such a stern, 
almost relentless, sense of judicial orthodoxy in matters of 
order, that they are always finding somebody who deserves 
to be disciplined. These severe censors of their brethren 
never seem so much at home as when actively engaged in 
bringing to justice some offender. Then they appear at their 
best. They are probably honest and conscientious, and mean 
only to guard the purity and good name of the Church. But 
they need watching and moderating. Not less deplorable is 
the influence of those who are opposed to all disciplinary ac- 
tion. 

Note 6. — In judging of the gravity of offenses, the con- 
dition in which the offender is placed, the influences under 
which he acts, and the peculiar provocations that affect him, 



CHURCH DISCIPLINE. 1 73 

are to be considered. One man may be much more guilty 
for the same act than another, since he may have had fewer 
incentives to evil, and more strength to withstand temptation. 
All palliations should have due weight. 

IV. PRIVATE OFFENSES. 

A private offense has reference to the personal 
relations of individual members. It may not be 
an act which scandalizes the Christian name, or 
injures the Church as a body; but an injury done 
— or claimed to have been done — by one member 
to another, intentionally or unintentionally, by 
which his feelings are pained or in some way he 
believes himself to have been wronged in person, 
reputation, or estate. The offense is therefore 
personal, and the matter rests between those two 
members alone. Except that, when it becomes 
known, others may become interested in it or af- 
fected by it. 

So long as such matters of difficulty are treated 
as personal and kept private — that is between the 
parties themselves concerned, and are not made 
public, or brought to the notice of the Church, 
they are reckoned as private offenses; but when, 
in any case, they cannot be settled privately, they 
are referred to the Church to be adjudicated, then 
they become public offenses. 

V. THEIR TREATMENT. 

The course of treatment in all cases of private 
offenses is the one prescribed by our Saviour, and 



174 THE NEW DIRECTORY. 

to be found in Matthew 1 8 : 1 5-17. The course 
there prescribed is to be followed; and any de- 
parture from that rule is itself an offense deserving 
notice. Also any deviation from it would modify 
subsequent action which the Church might take if 
appealed to in the case. This course consists of 
three steps, and the final results. 

First step. The one who considers himself in- 
jured must go to the offender, tell him his cause 
of grief, and between themselves alone adjust the 
matter, if possible, and settle the difficulty. "If 
thy brother shall trespass against thee, go and tell 
him his fault between thee and him alone; if he 
shall hear thee, thou hast gained thy brother." 

Note 7. — It is thus made obligatory on the injured or of- 
fended one, to go to the offender, and not the reverse. This 
is wisely ordained, since, although the offender is bound by 
every consideration of justice to go to the offended brother, 
and confess his sin, yet possibly he may not be aware of the 
evil he has done, or he may be so perverse and evil-minded as 
to be unwilling to do justice to an injured brother. But the 
offended one, having done no wrong himself, would be likely 
to go in a kindly and forgiving temper of mind, prepared to 
"gain a brother." Moreover, for him to take the initiative 
in the movement would be likely to moderate any exaspera- 
tion he might feel under a sense of wrong suffered. 

Note 8. — This rule requires that the interview should be 
between themselves alone. No other persons should be pres- 
ent, either to help or to hinder, or to spread abroad the 
knowledge of the trouble. No fear or false delicacy must 
prevent his telling the offender his fault. He must tell it to 
him, but to no one else, till this step has failed to effect a 
reconciliation. He must not tell it in the presence of a third 



CHURCH DISCIPLINE. 1 75 

person ; nor must he plead that because the other is the 
offender, therefore the first step must be taken by him. And 
his object must be to "gain his brother," not to humiliate, 
accuse, or condemn him. 

Second step. If the previous step shall fail of suc- 
cess, then the offended one must take one or two 
of the brethren with him. Seek another interview 
with the offender in their presence, and with the 
aid of their united wisdom and piety hope to suc- 
ceed where he himself alone had failed. He is not 
to abandon the effort with the failure of the first 
step, nor throw the responsibility of further effort 
on the offender. "But if he will not hear thee, then 
take with thee one or two more, that in the mouth 
of two or three witnesses every word may be estab- 
lished." 

Note 9. — The offended one must not make the matter 
public with the failure of the first attempt, nor must he aban- 
don it, unless, indeed, he has " gained his brother;" nor tell 
it to any, except the " one or two more." 

Note 10. — The object of taking the " one or two more," 
is chiefly that the Church, should the matter come before 
them, may have witnesses, and not depend on the complain- 
ant, whose testimony very likely would be contradicted by 
the defendant. They could witness to the temper and spirit 
of the two, and to the facts, so far as ascertained. More- 
over, they could act as mediators between the parties, and 
possibly aid in a friendly adjustment of the trouble, without 
an appeal to the Church. 

Third step. Should the second attempt be in like 
manner unsuccessful, and no reconciliation be ef- 
fected, then the offended one must tell the whole 



176 THE NEW DIRECTORY. 

matter to the Church, and leave it in their hands to 
be disposed of, as they shall judge best. His per- 
sonal efforts failed ; his effort, with one or two for 
witnesses and helpers, was unsuccessful ; he has but 
one other appeal; that is to the Church. And this 
is ultimate. " And if he shall neglect to hear them, 
tell it unto the Church." 

Note ii. — Having gone so far, the effort to gain a brother 
and to remove an offense is not to be abandoned. The of- 
fended brother is not to say he is sufficiently vindicated by 
the witness of the " one or two more," and he will drop the 
matter. The end is not yet gained. The influence is not 
salutary on either of the brethren nor on the body, to leave 
it incomplete. The Church is the final arbiter, and its de- 
cision is to be invoked. The matter is not a trifle now, even 
if it were such at the first; let the voice of the Church be 
heard. 

Note 12. — When told to the Church its private character 
disappears, and it becomes a public offense, to be treated as 
such. Both parties are then in the hands of the body, to 
await and abide by their decision. No further action on the 
part of either is to be expected, except for the offended to 
make his statement, and the offender to make his defense; 
as to both of which the " one or two more " are witnesses. 

The result. The Church is to pass the final sen- 
tence, after a full and fair hearing of the whole case. 
There is no higher tribunal, and no further appeal. 
The great Head of the Church has directed what 
that decision shall be, if the offender be still un- 
moved and incorrigible. The object all the way 
through is to ''gain a brother." Failing in this he 
is to be no longer a brother. As he will not show 



CHURCH DISCIPLINE. 177 

a brother's spirit, and will not act a brother's part, 
he is to be removed from the fellowship of the 
brotherhood. " And if he neglect to hear the 
Church, let him be unto thee as a heathen man and 
a publican." 

Note 13. — Let it be borne in mind that the mere neglect 
to hear the complainant, brings it before the "one or two 
more," and a neglect to hear the " one or two more," brings 
the matter before the Church; and a neglect to " hear the 
Church " ends in exclusion. No offensive deportment, no 
other insubordination to authority, no vindictive spirit on 
the part of the accused, is necessary to secure this final sen- 
tence, but simply a " neglect to hear." That becomes a re- 
fusal to submit to lawfully constituted authority, as well as a 
violation of voluntarily accepted covenant obligations when 
admitted to its fellowship. 

Note 14. — We have, in this language of our Lord, the only 
time and place where He is recorded to have spoken of 
Church action, a clear and explicit recognition of the author- 
ity and independency of the local Church. The case was 
not to be appealed to any priest or hierarch, to any bishop 
or presbytery, to any council or conference or any other rep- 
resentative body; but to " the Church," whose decree was to 
be final in the case. 

Observe. It should be solemnly impressed on 
the minds of pastors, deacons, and every member of 
every Church that the preceding course for the 
treatment of personal difficulties in Church relations 
was prescribed by Christ as a positive law for His 
churches, always and everywhere ; and that it 
abides invested with all the sanctions of divine 
authority ; that it cannot be abrogated, nor de- 
parted from with impunity. If every Church would 
12 



178 THE NEW DIRECTORY. 

require a strict and invariable compliance with its 
requirements, it would greatly lessen the number of 
personal difficulties, and make less harmful those 
which are inevitable. On pastors, as the teachers 
and leaders of the churches, largely rests the re- 
sponsibility of seeing that these positive, wise, and 
salutary provisions are complied with. 

Note 15. — Let it be repeated with emphasis that to effect 
its-best, its true results, all discipline is to be administered in 
love and meekness — in the spirit of the Master, with the de- 
sire and the manifest design to win an erring brother rather 
than to punish an offending member. 

Note 16. — Although the divine law requires that the of- 
fended shall first seek the offender, yet any one who is at all 
aware that he has grieved or offended another, should with- 
out delay seek the aggrieved, and by such efforts as he may 
be able to make — explanations and acknowledgments — re- 
move, if possible, the cause of grief. Let him first be recon- 
ciled to his brother, then offer his gift. Even though he may 
claim that he has not injured his brother, yet if that brother 
believes he has, let him be sure to remove, if possible, such an 
impression. 

Note 17. — If a member attempts to bring before the 
Church, or in any other way make public, any matter of pri- 
vate grief or offense, before he has fully pursued the above 
course, according to the Gospel rule, he makes himself an 
offender thereby — subject to labor and discipline. 

Note 18. — If members become involved in personal diffi- 
culties, and make no effort to settle or remove them, or if 
they take any other than the scriptural course, they become 
themselves offenders against the Church, and subject to its 
discipline. 

Note 19. — When personal difficulties are known to exist, 
which the parties themselves cannot, or will not settle, the 



CHURCH DISCIPLINE. 1 79 

officers or other members should use their best endeavors to 
reconcile them privately, and avoid, if possible, the publicity 
of bringing them before the Church. 

Note 20. — But if all private endeavor fails to heal such 
difficulties the case should be taken before the Church, and 
treated as a public offense. The continuance of such dis- 
turbing elements is greatly injurious to the prosperity of the 
body. The old leaven should be purged out that the body 
of Christ may be wholly a new lump. 

Note 21. — There may be instances where wrongs are per- 
petrated, but the member who is wronged is unwilling to pur- 
sue any course of labor with the offender, or to. make any 
complaint, or take any notice of it, yet the Church, knowing 
the facts and considering its own character compromised or 
its welfare periled by the case, may find it necessary to take 
it up and act upon it. 

Note 22. — When a member refers any private difficulty to 
the Church, which he is unable to settle, he should then 
leave it entirely in their hands, and be satisfied with such 
disposition as they may think wise to make of it; neither 
complaining of the result, nor attempting to prosecute it 
further. 

Note 23. — Nothing can properly be considered a reason- 
able cause of offense or just ground for discipline, but what 
is manifestly contrary to the Scriptures. Members may see 
many things in others which they dislike — personal idiosyn- 
crasies perhaps offensive, but which cannot be justly con- 
sidered subjects for complaint, or ecclesiastical censure. 
They are matters for Christian forbearance, to be endured, 
if they cannot be corrected in some other way. 

Notk 24. — And yet should one, on uniting with the 
Church, understand ingly agree to covenant pledges, or ad- 
ministrative regulations, which afterward he may come to 
regard as extra-scriptural and unpleasant, he must still sub- 
mit to them according to the promise, or bear the discipline 
which their violation imposes. 



ISO THE NEW DIRECTORY. 

Note 25. — Nothing can be considered a just and reasonable 
cause for the withdrawal of fellowship, and exclusion from 
the Church, except it be clearly forbidden in, or manifestly 
contrary to, the Scriptures, and what would have prevented 
the reception of the individual into the Church had'it existed 
at the time and been persisted in. Even these do not usual- 
ly lead to disfellowship, providing they be confessed and for- 
saken. 

VI. PUBLIC OFFENSES. 



A public offense is one claimed to be a breach of 
Christian morals, or a violation of covenant faith 
or duty. It is not an offensive act committed against 
an individual, of which that individual might com- 
plain. It is an injury to the cause of piety, a scandal 
to the Christian name and profession. 

In such a case, one member is no more interested 
in or wronged by it than another. The whole body 
is equally concerned and equally responsible. And 
while the " steps of private labor "taken by any 
member in such a case would be appropriate, and 
might be effective, yet it is obligatory on no one 
more than another to take them. And since there 
is a natural indisposition to do it, such personal ef- 
fort usually goes undone, and it is left to the Church, 
or its official members, to move in the matter. For 
instance, if it be credibly reported that a member is 
addicted to intemperance, or profanity, or dishon- 
esty, or if he have departed from the faith, or vio- 
lated the order of the Church in some grave matter, 
these are considered general, or public offenses, 



CHURCH DISCIPLINE. l8l 

since in no sense are they personal or private in 
their commission or bearing. 

VII. THEIR CHARACTER. 

It would be impracticable to attempt to specify all 
possible occasions when labor might be called for in 
this line of irregular Christian conduct. The Church 
must judge each individual case on its merits, and 
decide whether discipline be needed, and if so, to 
what extent. But in the Epistolary writings we 
have not only a watchful disciplinary supervision of 
the Church enjoined, but various occasions for the 
exercise of discipline specified. The following may 
here be mentioned as prominent : 

1. False Doctrine. 

Holding and teaching doctrines fundamentally 
false, contrary to the law of God, as understood by 
the body, and subversive of their accepted faith. 
"If any man preach any other Gospel unto you, 
than that ye have received, let him be anathema." 
— Gal. 1:9. " If there come any unto you, and 
bring not this doctrine, receive him not into your 
house, neither bid him God speed." — 2 John 10. 

2 . Disregard of A uthority. 

When a member refuses to submit to the require- 
ments of the Church, and thus becomes insubordi- 
nate to lawfully constituted authority. " But if he 
neglect to hear the Church, let him be unto thee as 
a heathen man, and a publican." — Matt. 18 : 17. 



1 82 THE NEW DIRECTORY. 

" Now we exhort you, brethren, warn them that are 
unruly." — I Thess. 5 : 14. 

3. Contention and Strife. 

Where a member is factious, foments discords, 
stirs up strife and becomes a leader of party, dis- 
turbing or destroying the peace and harmony of the 
body. " I beseech you, brethren, mark them which 
cause divisions and offenses contrary to the doc- 
trines which ye have learned, and avoid them." — 
Rom. 16 : 17. " But if any man seem to be con- 
tentious, we have no such custom, neither the 
churches of God." — 1 Cor. 11 : 16 

4. Immoral Conduct. 

This takes a wide range and embraces many par- 
ticulars. Such acts and practices as are inconsist- 
ent with the honor, rectitude and purity which the 
Gospel inculcates and requires. It is on the theory 
that the Christian Church must have a higher stan- 
dard of moral virtue than the world holds essential. 
Otherwise how can it be the light of the world and 
the salt of the earth? "But now I have written 
unto you, not to keep company, if any man that is 
called a brother be a fornicator, or covetous, or an 
idolater, or a railer, or a drunkard, or an extortion- 
er, with such a one, no, not to eat." — 1 Cor. 5:11. 

5. Disorderly Walk. 

Such a course of conduct and habit of life as brings 
the Christian profession into disrepute, and becomes 



CHURCH DISCIPLINE. 183 

subversive of the established faith and good order 
of the Church. It does not necessarily imply im- 
morality of conduct. " Withdraw yourselves from 
every brother that walketh disorderly, and not after 
the tradition which he received of us/' — 2 Thess. 
3:6. "There are some which walk among you 
disorderly, working not at all." — 2 Thess. 3: II. 

6. A Covetous Spirit. 

Cases where members will not contribute of their 
means, according to their evident ability for the 
support of the gospel, or for other Christian work; 
throwing heavy burdens on others, of which they 
refuse to bear their proportion. For while the 
Church cannot compel liberality, nor dictate what 
its members shall give, but leaves all offerings to be 
free-will, yet liberality is required, and any one who 
refuses to share an equality of responsibility while 
enjoying an equality of benefits, exposes himself to 
reproof and discipline. " For this ye know, that no 
covetous man, who is an idolater, hath any inheri- 
tance in the kingdom of Christ." — Eph. 5:5. " If 
any man that is called a brother, be covetous, with 
such a one no, not to eat." — 1 Cor. 5:11. 

7. Arrogant Deportment. 

When a member, in a spirit of arrogance and 
pride, assumes authority, and affects superiority, un- 
dertaking to domineer and rule the Church. " I 
wrote unto the Church, but Diotrephes, who loveth 
to have the preeminence among them, receiveth us 



1 84 THE NEW DIRECTORY. 

not; wherefore, if I come, I will remember his 
deeds." — 3 John 9, 10. 

8. Going to Laiv. 

The going to law with brethren " before unbe- 
lievers," and the prosecution of fellow-members at 
civil tribunals, instead of private and peaceable arbi- 
tration " before the saints." This was severely 
censured by the Apostle, and deserves to be made 
a cause of discipline in every Church where it takes 
place. " I speak to your shame ; brother goeth to 
law with brother, and that before the unbelievers. 
Now, therefore there is utterly a fault among you, 
because ye go to law with one another. Why do ye 
not rather take wrong? Why do ye not rather be 
defrauded ? "— 1 Cor. 6 : 5-7. 

Note i. — Observe: where in these Epistolary citations, the 
churches are enjoined, with disorderly walkers, and evil per- 
sons, "not to eat," the evident meaning is not to eat with 
them in the celebration of the Supper. Not to commune 
with them. And when it is said, "from such withdraw your- 
selves," reference is evidently had to Church fellowship, and 
not to social intercourse. 

Note 2. — The Apostle manifestly did not purpose to give 
a list of disciplinable offenses, and those cited above are only 
such incidental cases as occurred in the churches, with re- 
spect to which he had occasion to give instruction. But 
they show conclusively two things. First: that purity of 
faith and doctrine, and virtue and good order in the manage- 
ment of Church affairs, were matters of importance, which 
they needed to understand. Second: that each Church 
was to be held responsible for a faithful and earnest admin- 



CHURCH DISCIPLINE. 185 

istration of its government, so as to keep itself true to the 
law and the kingdom of Christ. 

Note 3. — Whatever may be thought of the relative im- 
portance of some of the faults of Christian character men- 
tioned above, as compared with others, and still others that 
might be named, they are all blemishes and defects which 
should, by a judicious treatment, be corrected; they con- 
stitute stumbling-blocks to unbelievers, and a dangerous ex- 
ample for other disciples. They be all evils. Therefore put 
away the evils, or the evil-doers. 

VIII. THEIR TREATMENT. 

In the treatment of public offenses, the proper 
course of labor and discipline would be substantially 
as follows : 

It must, however, be borne in mind that various 
cases have some peculiar features, and require pe- 
culiar treatments. The treatment of the case will 
therefore vary somewhat with the circumstances. 
Those who have the direction of them must be famil- 
iar with the general principles which apply; if beyond 
these some way-marks can be given, wise and prudent 
men need not go far astray in their arrangements. 

1. The first member who has knowledge of the 
offense should, the same as in private cases, seek 
the offender, and, if possible, remove the diffi- 
culty. True, he is under no special obligation to 
do this^ simply because he chanced to be the 
first to learn the fact. But if he can win a brother 
from his evil way, and remove a reproach from 
the Church, such would be a work of faith and 
a labor of love, with which any Christian might feel 



1 86 THE NEW DIRECTORY. 

greatly satisfied. This personal labor should be un- 
dertaken because each member of the body suffers 
in any wrong inflicted on the body, and because 
such personal efforts are often the most effectual. 
Should there be many individual efforts, by many 
members at the same time, aiming at the same end, 
so much the more effectual would it be. 

2. But if no one can or will pursue this course of 
personal private labor, or if such a course should 
prove unsuccessful, then should the one who has 
knowledge of it consult the pastor and deacons — or 
if, as in some churches, there be a prudential com- 
mittee for such purposes, refer it to them — and leave 
it to their judgment as to what further course should 
be taken. If they will not notice the matter, this 
brother could bring it up at the next business Church 
meeting. But even then it would be well not to 
give names and facts, but say a case deserved atten- 
tion, and ask that a committee be appointed, to 
which facts would be referred. All such cases should 
be kept out of the Church, and managed privately, 
so long as there seems hope of an effectual' settle- 
ment by that means. 

3. The Church, having formal knowledge of the 
matter, would, perhaps, as the most kindly fraternal 
''first step" in their movement, visit him, hear his 
explanation and excuse, and ascertain his purpose 
in the case. They might, indeed, without tran- 
scending the limits of propriety, at once cite him 
before the body to answer for himself, disprove the 
charges; or make his defense. 



CHURCH DISCIPLINE. 187 

But this course at the beginning- seems a little 
more judicial and harsh than the visit of a commit- 
tee, and a brother " out of the way" might not ac- 
cept it too readily. But the case should ultimately 
come before the Church, where the offender shall 
know the charges, hear the witnesses, and be allowed 
to answer for himself. 

4. If a committee act in the case, they should act 
in the name of the Church, and with their authority; 
but they should go in the spirit of meekness and 
love, with the desire uppermost to win a brother. 
If the offender will not appear before the Church, 
by that refusal he sets its authority at defiance, and 
the body must decide how long they will bear with 
his insubordination. If he be so situated that he 
cannot appear before them, they must depend on 
the report of a committee, and act according to their 
best judgment in the matter. 

5. If, in any case of discipline, and at any stage of 
the proceedings, the accused brother disproves the 
charges, or, in any ordinary case, if he admits them, 
confesses the wrong, makes suitable acknowledg- 
ment and reparation, so far as possible, together 
with promise of amendment, this should be deemed 
sufficient, and the case be dismissed. The purity of 
the Church is vindicated, its authority sustained, and 
an erring brother is won back to Christ, and to the 
fellowship of His people. 

6. But if, after patient, deliberate and prayerful 
labor, all efforts fail to reclaim the offender, then, 
however painful the necessity, they must withdraw 



1 88 THE NEW DIRECTORY. 

from him their fellowship. He has refused to hear 
them, and must be put away. With such a one, 
" no, not to eat." Better to lose many members 
than that the government and good order of the 
Church should be prostrated and trampled on and 
its good name become a by-word. When a course 
of discipline has been inaugurated, it must be carried 
on till the offender is reclaimed, or excluded. 

Note 4. — Any one tried by a Church should be allowed 
every opportunity, both as to time, place and circumstance, to 
vindicate himself. The very justice of Christ's house should 
incline to mercy. It should be made manifest that the object 
is not to punish, but to reclaim. 

Note 5. — Every person so tried has a right to demand and 
receive copies of all charges against him, the names of the 
accusers and witnesses, both of whom he shall have the priv- 
ilege of meeting face to face, hearing their statements, bring- 
ing witness on his side, and answering for himself before the 
Church itself as the ultimate and authoritative tribunal. 

Note 6. — All persons on trial, or having been excluded, 
have a right to receive authenticated copies of the records of 
all proceedings held by the Church in their cases. 

Note 7. — It would not be proper for a member on trial to 
bring any person as his advocate who was not a member of 
the body to plead his case, without special permission from 
the Church to do so. The whole matter pertains to the 
Church alone, and outside parties have no right of inter- 
ference. Moreover, it would be strange if the entire body 
should be so swayed from right and justice as not to give any 
member under accusation a reasonable hearing and an equi- 
table treatment. Such a case might be possible, but would 
not be likely to occur. 

Note 8. — In every case of exclusion the charges against 
the member, and the reasons for his exclusion, should be 



CHURCH DISCIPLINE. 189 

carefully and accurately written out, and entered on the rec- 
ords of the Church, the excluded member to receive an au- 
thentic copy if he desires it. 

Note 9. — It is customary, also, to notify the individual that 
fellowship is withdrawn from him by sending him a copy of 
the reasons for the final action in the case, or otherwise, at 
the option of the clerk, as directed by the body. 

Note 10. — The Church should not commence disciplinary 
proceedings, nor even entertain a charge against a member, 
unless the evidence be such as to make the truth of the 
charge highly probable, if not absolutely certain. 

Note ii. — Offenses may, and not unfrequently do, occur, 
of such an aggravated character as to require, when confessed 
or fully proven, immediate exclusion, without the need of 
further labor, and notwithstanding confessions, penitence and 
promises; though not without a hearing. No temporizing or 
delay should be allowed, but the Church of Christ should 
show the world that it will not shelter in its bosom, nor hold 
in its fellowship, gross transgressors. 

Note? 12. — Should the Church at anytime find that it has 
dealt unjustly with a member, or excluded him without suf- 
ficient cause, it should at once proceed, of its own accord, 
without waiting for solicitation, to repair, so far as they may 
be able, the wrong done, and by concession and restoration 
make it apparent that they are as ready to reverse their action 
when they see it was wrong, as they were to take it when 
they believed it was right. 

Note 13. — The members of the Church should be impressed 
that they still owe a duty and a service of love to those " cut 
off." They have once been among them, members of the 
family and brethren beloved, now, though wayward and un- 
worthy of fellowship because of their errors, yet may it not 
be hoped that, through their prayers and kindly treatment, 
they may come to themselves, repent of their errors and seek 
again their Father's house. Follow them with blessing; they 
may be saved. 



190 THE NEW DIRECTORY. 

Note 14. — The Church should at any time be willing to 
grant a rehearing of his case, if requested by an excluded 
.member, providing he gives assurance and makes it appear 
probable that he can establish his innocence, show their mis- 
take or satisfy them by his acknowledgments. 

Note 15. — The Church should restore to its fellowship, at 
his request, any excluded member whenever his confession 
and reparation for the past are satisfactory and his present 
walk according to godliness. 

Note 16. — Pastors, deacons, and all officers are subject to 
the same discipline, administered in the same way, as other 
Church members; except that unusual caution should be had 
in giving credence to charges that lead to discipline, accord- 
ing to apostolic injunction: "Against an elder receive not 
an accusation, except at the mouth of two or three witnesses." 
— 1 Tim. 5 : 19. And also it may be added, that considering 
the prominent position they occupy and considering the fact 
that disciplinary proceedings in their case may have a more 
serious effect, both on themselves and on the cause, than in 
ordinary cases, therefore unusual caution should be used and 
perhaps a Council, or the advice of wise brethren be called 
in aid.* 

Note 17. — In all things not contrary to his conscience, 
the member should submit to the Church, but in all questions 
of faith and conscience he should do what he honestly be- 
lieves to be right, whether the Church, in the exercise of ad- 
ministrative function should commend, or condemn him. 

Note 18. — While on the contrary, the Church as an exec- 
utive body must not fail to exercise its legitimate and 
rightful authority, and discipline its members for what it 
regards as sufficient cause, even though such members may 
think the discipline unjust, and believe themselves injured 
by it. 

* The discipline of accused ministers is treated at length in the 
chapters on Councils. 



CHURCH DISCIPLINE. 191 

Note 19. — No one, while on trial before the Church, can 
properly accuse or bring charges against another member as 
a vindication of his own cause, or a palliation of his offense. 
His own case must be first decided on its merits. If his 
offense be proven, or confessed, no accusation of others can 
justify it, or should be allowed. But any legitimate evidence 
can be adduced in his own favor, even though such evidence 
may implicate others. 

Note 20. — The relation of the pastor to persons accused, 
and to processes of trial before the body, is delicate and im- 
portant. He is not to act the partisan for or against the 
accused, much less is to be the prosecutor of his erring 
brethren. He is to be judge and expounder of law and evi- 
dence; and whatever may be his private opinion, he is to 
maintain fairness and equity on all sides and to all parties. 
As moderator of the meeting, he is to keep all parties to 
good order, and just measures. It is important that he be 
familiar with parliamentary rules, and with the principles of 
scriptural discipline, so that the results reached shall com- 
mend themselves to the reasonable approval of all. 

Note 21. — The pastor, by virtue of his office, is moderator 
of all business meetings. But in cases where he may him- 
self be personally involved in the difficulty, or charged with 
complicity in it, he should not preside, but resign the chair 
and allow the meeting to elect some one else. 



CHAPTER VIII. 

UNUSUAL DIFFICULTIES. 

In the maintenance of good order, and the ad- 
ministration of equitable discipline in a Church, 
there will at times arise-cases of unusual difficulty; 
cases which require more than ordinary wisdom and 
prudence to manage justly, not to say satisfactorily; 
not so much, perhaps, because of the gravity of the 
offense, as because of the persistency of those con- 
cerned, the complications which arise in the prog- 
ress of the case, the party spirit which may be 
engendered, and possibly, worst of all, the mistakes 
which the Church itself may make in the treatment 
of the matter. These mistakes thus give the culpable 
parties occasion to complain at the course pursued, 
even when they would not have condemned the 
final issue itself. 

I. A DIVIDED CHURCH. 

It is probably safe to say that two-thirds of such 
vexatious cases grow out of misjudged or misman- 
aged discipline. A wiser course pursued would, in 
most instances, have reached a just and a peaceful 



UNUSUAL DIFFICULTIES. I93 

termination. But prejudice, self-will, and heated 
passion, make partisans contend for the mastery, 
and rend the body of Christ. Our churches do not 
have too much discipline — indeed, they have too 
little — but it is often so unwisely administered as' to 
produce more evil by the method than is removed 
by the act. It may be too much influenced by per- 
sonal animosities, by a party spirit engendered, or 
by ignorance of the principles according to which 
all true discipline should be exercised. 

Such proceedings, even when instigated by suffi- 
cient provocation, may degenerate into a mere 
party or personal conflict for supremacy, in which 
leading members and related families become iden- 
tified, and the pastor himself, possibly, involved. 
Alienations are produced, bitter feelings engen- 
dered, and discord rends the Church. The example 
becomes a reproach, bad men rejoice, and the good 
are grieved. Injustice has most likely been done to 
some one, if not by the final act, yet by some of the 
passionate and ill-advised proceedings leading to it. 
Unable to harmonize their difficulties, advice from 
outside is sought, a Council is called to extricate 
them from the difficulty. Each party of course be- 
lieves itself to be right, and as firmly holds the 
other to be wrong. 

All that a Council can do is to hear patiently the 

statements of all parties, corroborate, or disprove 

confused assertions, so far as possible, by collateral 

testimony ; sift the mass of excited personalities 

from the vital facts and the underlying principles 
13 



194 THE NEW DIRECTORY. 

involved ; make a careful digest of the substance of 
the case, what and where they judge the mistakes 
and the wrong to be, and advise what course they 
think the parties concerned should pursue. The 
Council has, of course, no power to enforce its de- 
cisions, to impose penalties, or to compel the per- 
formance of its recommendations. But if the advice 
is carefully and kindly given, and seems reasonable 
and wise in itself, public sentiment will sustain it, 
and bear with a heavy moral force against those 
who reject it. 

One very common and very serious difficulty is, 
that Councils, when called for such purposes, do not 
usually take sufficient time to thoroughly under- 
stand the case, and to put in proper form their find- 
ings. The members have little time to devote to 
other people's troubles, and but little patience to 
unravel the confused tangle of personal contentions 
which have run through months and years of con- 
flict. Hence they are likely to hurry through the 
examination, make a hasty and not too well-con- 
sidered report, dismiss the case, and return to their 
homes. The report, which was kindly meant to be 
equitable to all parties, very likely will not be ac- 
ceptable to any, and the conflict will continue. 

True, a similar fruitless issue may follow the most 
patient and considerate action, owing to the perver- 
sity of the contestants ; yet a Council, when called 
for advice, should give all the time and care which 
the gravity of the case demands. If the petty 
squabbles of misguided good men and women do 



UNUSUAL DIFFICULTIES. 195 

not deserve so much, yet the peace of the Church, 
the cultivation of Christian virtue, and the honor of 
the Christian name, are worthy of such labor for 
their maintenance. 

The Order of Proceedings. 

When such difficult cases are to be investigated 
by the aid of a Council, the order of proceedings 
would be substantially as follows : 

1. The Council is to be organized the same as for 
other purposes by the election of a moderator and 
clerk ; by prayer for divine guidance and a right 
spirit ; by the preparation of a list of messengers, 
showing how many messengers are present, and 
from how many and what churches they come ; and 
then by a distinct statement of the object for w T hich 
they are convened. This statement may be made 
by the moderator or by those who have called the 
Council. Usually it is enough to read a copy of the 
letter missive, which should set forth the object of 
the call. This object must be kept in view, and not 
departed from during the proceedings. No foreign 
or extraneous matters should be admitted ; nothing 
beyond what may be presented as evidence or for 
the elucidation of the main question. Of the rele- 
vancy of such matter the moderator must judge ; and 
if his decisions be doubted, the Council must decide 
by a vote. 

2. Those who have called the Council will then 
present their case as they wish it to stand before 
the body. In doing this they will pursue their own 



ig6 THE NEW DIRECTORY. 

course and make such a presentation as they choose, 
embracing statements, documentary evidence, and 
the testimony of witnesses. In doing which they 
should not be interrupted, except that questions may 
be asked for explanation of matters not understood. 

3. If it be a mutual Council the party which con- 
siders itself aggrieved and seeks redress, will pre- 
sent its case first ; a full statement of all the facts 
bearing on it, with the testimony of witnesses if de- 
sired, and documentary evidence. 

4. Following such a presentation, the other party 
will make their statements with such collateral evi- 
dence as they desire to offer, and with such reply to 
the other side as they may wish to give. 

5. To this, a rejoinder of the first party may be 
made, with explanations, refutations, and new evi- 
dence, if any be had. And to this a rejoinder by 
the second party is allowed. 

6. If it be an ex parte Council, in which no second 
party appears, there will of course be no rejoinders, 
but the chairman or members will ask such questions 
as may elicit the fullest information, and present 
the whole case clearly to the minds of the members 
of the body. 

7. The discussion should close when the Council 
is satisfied that all the facts, in their proper relations 
are before them, so that they fully understand the 
case on which they are to express an opinion. 

8. No discussion, crimination, or contradiction 
between the parties themselves should be permitted. 
No other interruption than asking or answering 



UNUSUAL DIFFICULTIES. I97 

questions for information should be allowed by the 
moderator ; otherwise irritation will be increased 
rather than allayed. The moderator should pro- 
tect all parties in the exercise of their rights, that 
the simple truth may be reached. 

9. It would not be in accordance with usage, nor 
consistent with the principles on which such refer- 
ences proceed, for parties in difficulty to procure the 
services of lawyers, the more skillfully to present and 
defend their course. It is not a contest before a 
civil tribunal for a judgment, but a confidential 
reference to brethren for advice. There could, 
however, be no objection, if parties deemed them- 
selves unable to do themselves justice in the pre- 
sentation of their case, to have some member of the 
Council act for them in the matter. Or, did the 
Council agree and no party to the difficulty object, 
have some brother outside, whether layman, lawyer, 
or minister, perform this service. No person, how- 
ever, outside the Council and the parties in dispute, 
could have any rigJit to appear before the body in 
advocacy. If they so appear at all it would be only 
by permission of the Council and of the parties 
calling it. 

10. As the single object in statement and discus- 
sion should be the attainment of truth, by the as- 
certainment of facts, therefore the technicalities of 
legal proceedings in secular courts need not be re- 
garded, but parliamentary rules should be observed, 
and good order strictly maintained through all the 
proceedings. 



I98 THE NEW DIRECTORY. 

11. When all the evidence is in, and all the facts 
are supposed to be understood, it is voted that the 
case be closed, the parties retire — spectators too, if 
such be present — and the Council goes into private 
session for deliberation. Or the Council itself may 
retire to some convenient place for deliberation, all 
others remaining if they so desire. 

12. In private session there is a free and full dis- 
cussion of the subject"; perhaps the moderator sums 
up the case by presenting in condensed form the 
various points which constitute its substance. If 
there be any forgetfulness of facts, the parties can 
be recalled to repeat their statements. Then a 
committee may be appointed to embody the results 
of their deliberations in certain resolutions. This 
expression of opinion is sometimes called the find- 
ings of the Council, and is twofold, as containing : 
I. The substance or result of the investigation as 
they understand it ; 2. The opinion expressed as 
to the merits of the case, embracing the advice 
given to the parties asking counsel. 

13. It would seem proper that in making up 
these findings, no statement or resolution should 
be adopted except by a unanimous vote, though 
of course a majority vote would carry any ques- 
tion. 

14. When the work is completed the parties are 
called in and the moderator announces the result by 
reading the statement. This statement, when once 
made on the basis of facts as presented, is under- 
stood not to be subject to revision or change. And 



UNUSUAL DIFFICULTIES. I99 

yet it is supposable that a case might occur where 
facts or evidence had clearly been misapprehended, 
and the findings might and should, by unanimous 
consent, be modified accordingly. But this could 
not be done after the Council had finally ad- 
journed. A Council ceases to exist on final ad- 
journment. 

15. It is usual to give the parties calling a Council 
authenticated copies of the proceedings and the re- 
sults reached; and also, if desired, to order their 
publication. 

16. If the proceedings be in the nature of a trial 
of some person or party before the Council, who may 
be called on to answer to an accusation, or to re- 
fute charges made, then the accused, as in all other 
cases of trial, must have copies of all charges, with 
specifications, including times and places and names 
of witnesses, served on him sufficiently long before 
the trial to allow him full opportunity for prepara- 
tion to answer for and defend himself before the 
body. 

The foregoing statements cover the ground for 
the treatment of difficult cases of discipline in all 
ordinary circumstances where outside help becomes 
needful. Extraordinary cases develop peculiar fea- 
tures, which must be judged by general principles 
and the good sense of advisers called to consult. It 
must be presumed that those called upon for ad- 
vice, whether Council or Reference, are impartially 
disposed to ascertain the facts, and to act in kind- 
ness and equity toward all concerned. 



200 THE NEW DIRECTORY. 

II. AN EXCLUDED MEMBER. 

Another frequent occasion for dissension and strife 
in the churches, leading to protracted conflict, and, 
most likely, to the calling of a Council, is that of 
excluded members* Such disfellowshiped mem- 
bers very commonly, and perhaps very naturally, 
believe themselves to have been unfairly dealt with, 
and unjustly excluded. This feeling is the more 
likely to be entertained if they have occupied a 
prominent position in the Church, and if the disci- 
plinary course, which finally led to exclusion, was 
protracted and exciting. Then it is likely to be re- 
garded as the act of a hostile party,, and not of the 
Church, as such — the result of passion, and not an 
act of justice. 

Now, while the presumption is, that in such cases 
the Church was right in its action, and the individ- 
ual was justly disfellowshiped, the fact may be, and 
sometimes evidently is, that the action of the Church 
has been ill-judged and unjust, and the individual 
has good cause for complaint. This is most likely 
to occur where the exclusion is the issue of a pro- 
tracted dissension between contending factions, 
maintained by headstrong leaders and partisan ad- 
herents. Moreover, it is sometimes true that, while 
the individual justly deserved discipline, and possi- 

* What has been already said in the preceding pages might 
apply to the case of excluded members as treated in this section. 
But in this case there arise some peculiar features not presented 
in the other. 



UNUSUAL DIFFICULTIES. 201 

bly exclusion even, on the merits of his case, 
yet the manner in which the case was managed, 
and the method by which the result was reached, 
were improper, ill - considered, and unjust to 
him. 

For these reasons, if for no others, an excluded 
member has a right at least to lay his grievance be- 
fore a Council, and ask such relief as their opinion 
and advice may afford. If it were not so, and if, as 
some have absurdly claimed, an excluded person 
should not be allowed the right of calling a Council, 
then such prohibition must be urged on the ground 
either that the Church could do no wrong, or else 
that an excluded member should have no redress 
for wrongs inflicted by unjust Church action; both of 
which suppositions are monstrous. 

Church independency and . personal liberty are 
both to be conceded and defended. If any man be- 
lieves himself to have been wronged, he has the 
inalienable and unquestioned right to lay his griev- 
ances before any man or any number of men, and 
ask their opinion and advice. When a Church has 
excluded a member, their connection with him and 
control over him ceases. They have no further 
right to say what he shall or shall not do, nor what 
others shall or shall not do respecting him. And 
for churches or ministers to enter into a compact, 
formal or implied, that, because he is an excluded 
man, they will not even hear his statement, nor give 
advice, would be the most intolerable religious tyr- 
anny — especially for liberty-loving Baptists. Such 



202 THE NEW DIRECTORY. 

a proscription would approach the anathema of 
papal excommunication. 

A Church may exscind a member judged unwor- 
thy of further fellowship, after due process of disci- 
plinary law; but having cut him off, they cannot 
continue to hold the rod in terror over him, and bar 
him from the counsel, and even from the sympathy 
of others, simply on the ground of their action. And 
they ought to be ashamed of themselves if in any 
wise they attempt to follow him with maledictions 
after they have cast him out. 

While, therefore, the presumption is, that the ac- 
tion of the Church in his exclusion has been just 
and right, the possibility is that it may have been 
unjust and oppressive. And such a possibility en- 
titles the individual to a hearing before unprejudiced 
brethren, should he so desire — not being able to 
find relief in any other way. 

What Causes Invalidate Church Action ? 

Since a Church may err, and invalidate its action 
of exclusion by irregular and unjust methods of pro- 
cedure in discipline, as well as for insufficient cause 
in exclusion ; we may inquire, what are the more 
common mistakes in processes of discipline, which 
would invalidate such action and give a member, 
thus disfellowshiped, good reason to complain of 
injustice done to himself? 

I. He might complain that his exclusion was for 
insufficient cause, even though the proceedings in 
the case were orderly and fair. The Church, of 



UNUSUAL DIFFICULTIES. 203 

course, would hold a different opinion ; therefore, 
those who undertook to advise him would need to 
know the facts as the Church understood them, in 
order to advise discreetly. 

2. It might be claimed that no first steps had 
been taken by those whom he had offended, in case 
his offense was a personal one. No matter of per- 
sonal difficulty should be brought before the Church 
until the aggrieved member, who brings the charge, 
shall first have faithfully pursued the course pre- 
scribed by our Saviour in the eighteenth of Matthew. 
Whoever fails to follow this direction, makes him- 
self an offender and subject to discipline for so doing. 

3. The Church may have acted on his case with- 
out having furnished him with a copy of the charges 
or having allowed him opportunity to hear the wit- 
nesses against him, or sufficient opportunity to de- 
fend himself. All this would be unfair. 

4. Final action on his case may have been taken 
on some unusual occasion, at some other than the 
proper meeting for hearing such cases, and without 
due notice to him that his case would be then acted 
on and decided. 

5. There may have been refusal or failure to give 
full opportunity for defense before the Church, as a 
body, rather than before the officers or some commit- 
tee, privately. It is the right of each member, when 
accused, to defend himself in the presence of the 
whole Church before he is condemned by it. 

Other irregularities might occur, but the above 
named are such as are most likely to take place. 



204 THE NEW DIRECTORY. ■ 

What Course Shall He Pursue ? 

It would be a piece of very great folly for every 
excluded member, exasperated at what he thinks 
unfair treatment, to undertake immediately to pre- 
cipitate a Council in the hope that they will right 
his wrongs, and antagonize the Church on his be- 
half. There are certain preliminary steps which 
good order requires him to take to justify the calling 
of a Council for his relief. 

What Are These Preliminary Steps ? 

1. He should, after a little time, and when the 
heat of excitement has died down, make an appeal 
to the Church for a re-hearing of his case. In do- 
ing this he should give his reasons for claiming that 
he did not have a fair trial, and that he was unjustly 
judged. If a new hearing should be granted, with 
the opportunities he claims, then he must submit to 
the results. If the new hearing should be granted, 
but with similar irregularities as at first, then he is 
left in the same attitude as at the end of the first 
trial. If a re-hearing be refused, then : 

2. He should request them to unite with him in 
calling a mutual Council to which the case may be 
submitted. If this request be granted, he will have 
the selection of one-half of the Council. Whatever 
the result of such a reference may be, it would be 
unwise for him to prosecute the matter any further. 
At any rate, the action of a Council so convened 
must be very extraordinary to justify him in any 
further attempts at self-vindication. If this request 



UNUSUAL DIFFICULTIES. 205 

for a mutual Council be declined by the Church, 
then : 

3. He might present himself to some other 
Church and request to be received to its fellowship 
on his experience, as an excluded member, giv- 
ing them all the facts. The Church thus appealed 
to might think it wise to call a Council to advise 
them as to the propriety of receiving a member ex- 
cluded from a sister Church. Should they, how- 
ever, see fit to receive him — as they would have an 
undoubted right to do without a Council — that 
would dispose of the case, giving him Church stand- 
ing and fellowship again, and he would have no 
occasion to pursue the matter further. And should 
this be done, the Church which excluded him could 
have no just ground for complaint. One Church has 
the same right to take a man in as another has to 
put him out. But should the Church appealed to, 
for any reason, decline to receive him or to call a 
Council, then ; 

4. He might with propriety — and it would be his 
undoubted right to do so, as the only further step 
toward redress — call an ex parte Council, before 
which the whole case could be laid ; both as to his 
trial and exclusion and as to his subsequent efforts 
for reconciliation. Of course he should be ready to 
place before the Council, when convened, all the 
facts and evidence needed to justify his course in 
having called them together. 

5. Any one thus calling a Council should have a 
clear and definite idea of what it can and what it 



206 THE NEW DIRECTORY. 

cannot do. Otherwise he may be much disap- 
pointed in the result. He must not expect a Coun- 
cil to right all his wrongs, fancied or real, to redress 
all his grievances, or to punish the Church for what 
he believes, or even they may think, misjudged and 
unjust action in his case. The functions of a Coun- 
cil not being judicial, but advisory only, they can, 
at most, only express an opinion on the merits of 
the case, and give him advice. Even the expres- 
sion of an opinion on the merits of the case they 
may withhold, but some advice they are bound to 
give ; it was for that purpose they were called, and 
accepted the invitation to sit as counselors. The 
moral effect of their opinion and advice constitutes 
the only vindication or condemnation they have the 
power to pronounce. 

III. AN ACCUSED MINISTER. 

One of the most grave and difficult cases of dis- 
cipline which is likely to arise to vex, and possibly 
to divide a Church, is that of a minister who has lost 
public confidence, and who, by unchristian or unmin- 
isterial conduct, is believed to be unfit to discharge 
the functions of, or to remain in, the sacred office. 
No case occurs where churches more need- the 
wise and prudent advice of others, or where a 
Council finds a more legitimate field for its friendly 
offices than this. 

Great caution should be exercised, even in giv- 
ing heed to unfavorable reports against a minister 



UNUSUAL DIFFICULTIES. 2Q>J 

of the gospel. Christ's anointed ones should not 
be touched with unholy hands. The Apostle wisely 
decreed that, " Against an elder, receive not an 
accusation except at the mouth of two or three 
witnesses." — I Tim. 5 : 19. Charges which impli- 
cate their moral or ministerial character should not 
be entertained, only on very strong evidence. Their 
position is a very delicate one. Called by profes- 
sional duties into almost all sorts of company, 
and placed in well-nigh all kinds of positions, evil- 
minded persons can, if disposed, excite suspicions 
against them on the most trivial occasions. They 
themselves are bound to exercise perpetual vigi- 
lance and care, while their reputation and good 
character, on which their comfort and usefulness 
so much depend, should be sacredly guarded and 
defended. But their sins should not be covered 
when they deserve exposure, nor should they escape 
discipline when they merit it. 

Such cases are important and difficult, because: 
First — Of the high position and wide influence of 
a minister, and the fact that he stands before the 
public as an example of godliness, a religious teacher 
and leader of the people. If he proves himself an 
unworthy man his case becomes more a reproach 
and scandal to religion, and more an obstacle to 
the progress of truth than if he were a private mem- 
ber of the Church. The purity of the ministerial 
character and the honor of the Christian profession 
must be vindicated. 

Second — A minister's character and good name 



208 THE NEW DIRECTORY. 

must be held sacredly and dealt with tenderly, since 
they are his richest possessions, and usually all he 
has as a means of usefulness, for the maintenance of 
a respectable position in society, or the continued 
support of himself and family with the ordinary com- 
forts of life. When these are gone, all of worldly 
worth is gone. They must not be trifled with. 

FACTS TO BE KEPT IN MIND. 

In dealing with such a case, therefore, unusual 
caution should be exercised; and there are few 
churches so strong, so wise, so well-balanced and 
self-contained that it would be prudent to proceed 
to extremities without calling a Council, or in some 
way securing outside aid and advice. 

In the calling of such a Council the following facts 
are to be kept in mind: 

1. As in all other cases, it must be accepted that 
Baptist Councils are advisory only? and never au- 
thoritative. They are called to give advice to those 
who have called them — advice based on their knowl- 
edge of the merits of the case, after having care- 
fully examined it. 

2. Neither ministers nor others can organize 
themselves into a Council, nor can they, self-moved 
and unasked, call one for the trial of a minister 
whose presence may be unwelcome to them, and in 
whose character they may have no confidence. 
Such cases have occurred; but such an act is a gross 
outrage on personal rights and Church irfdepend- 



UNUSUAL DIFFICULTIES. 20O, 

ency, as well as a violation of Baptist polity, by an 
unlawful assumption of authority. 

3. A Council called to advise in matters relating 
to the trial * of an accused minister can only be 
called by a Church; and by that Church of which 
such minister is a member. Any other Church 
could call a Council to advise them what course 
they ought to take in respect to the fellowship of 
a Church which persisted in sustaining a pastor 
whom they believed unworthy. A party in a 
Church — even a very small party — might call a 
Council to advise them as to their duty, if their 
Church were sustaining a minister in whom they 
had no confidence; but in neither of these cases 
could a Council try or pronounce judgment on the 
character of the man himself. They were not con- 
vened for that purpose. They could only advise 
those who called them, as to their duty in the 
premises. 

4. A Council, having no ecclesiastical authority, 
cannot be called to try> and, if found guilty, to de- 
pose a minister. Judicial acts belong to a Church, 
and not to a Council; nor can a Church transfer its 
authority for the exercise of judicial functions to any 
other body. A Council, in order to express an opin- 
ion and give advice, is asked to examine all the 
facts, consider all the circumstances, sift and weigh 
the evidence on all sides, the accused having full 
opportunity to defend himself. In a modified, but 
not in a judicial sense, it may be called a trial of 
the accused: because it is a search for the merits of 

14 



2IO iTHE NEW DIRECTORY. 

the case, by an investigation of all the facts, and a 
sifting of all the evidence. 

5. The minister on whose case his Church may 
call a Council, is not obliged, and cannot be com- 
pelled, to appear before such a Council, or in any 
way submit his case to them. He is amenable to 
the Church alone. But it is his right to appear be- 
fore them, have copies of all charges, hear all testi- 
mony, examine witnesses, and answer for himself. 
And usually it is better for him to take this course 
than to stand upon his reserved rights, and treat a 
Council with disregard. The presumption is, that a 
company of Christian men will judge impartially on 
the evidence placed before them. And though this 
presumption may not always be justified, it is better 
for one to meet all charges frankly, and all accusers 
face to face, than to seem to evade an investigation 
of matters laid against him. 

6. There is no absolute necessity inherent in the 
case itself, for the calling of a Council in the disci- 
pline or trial of a minister. If done at all, it is done 
for expediency, and not from necessity ; for order 
and safety, and not for authority. But because 
many churches are weak as to numbers, and inex- 
perienced in the treatment of difficult matters, be- 
cause, in serious and complicated disciplinary pro- 
ceedings, there is likely to be much irritation and 
impetuosity, when even good men are too much 
influenced by party zeal and prejudice — therefore it 
is wise to call in the experienced, prudent and im- 
partial, for advice. Such advice will invest the 



UNUSUAL DIFFICULTIES. 211 

Church's final action with weight, and give the pub- 
lic greater assurance of its equity and justice. 

7. In most cases of the kind, where a Council is 
resorted to, it is best to make it a mutual Council, 
by agreement between the Church and the accused. 
He would then have the privilege of selecting one- 
half the members. If this be not done, and the re- 
sult be unfavorable to him, he will be almost sure, 
with the advice of friends — for he will have friends 
— to call another to counteract the influence of the 
first, and to place his case in a more favorable light 
before the public. 

8. After the investigation has closed, and the 
Council rendered its opinion and advice, the Church 
will take such action as, in view of all the facts, may 
be deemed wise and right. They are not obliged 
to follow the advice given. The Council has no 
power to enforce its recommendations, and should 
have no desire to do it. The responsibility of the 
final action lies with the Church. But the advice 
given would naturally constitute an important factor 
in their final decision. It would require very 
weighty reasons to justify a Church in disregarding 
the judgment and advice of a Council of its own 
selection. Such a case would seldom occur. 

The Church's Final Action. 

9. The final action of a Church, as to an ac- 
cused minister, may take any one of the following 
forms : 

a. That of an acquittal; where no fault worthy of 



212 THE NEW DIRECTORY. 

further consideration was proven against him ; the 
charges were not sustained, and he is pronounced 
innocent. 

b. That of admonition; indiscretions which caused 
reproach and hindered his usefulness, having been 
shown ; suspicions being excited, the enemies of 
religion had occasion to magnify his faults to the 
injury of the cause of truth. To caution and ad- 
monish him to greater circumspection may be all 
which the case requires. 

c. That of a withdrawal of fellowship from him 
as a minister of the Gospel, with a declaration, that 
in their opinion he is unworthy of, and unfit to con- 
tinue in, the ministerial office. This may be done, 
and the man still be retained in the fellowship of the 
Church as a private member. There may be faults 
which would disqualify him for the exercise of a 
public ministry, which might not unfit him for pri- 
vate membership. Such an act of disfellowship as 
a minister, would virtually be an act of deposition 
from the sacred office, so far as any act of Church 
or Council could depose him. 

d. That of the withdrawal of fellowship from him 
as a Church member ; thus excluding him from the 
body. This, accompanied with a declaration of his 
unworthiness as a minister of the Gospel, constitutes 
the final and utmost act of the Church's disciplinary 
power, in such a case. They can do no more. 
This puts him out, and deposes him from the minis- 
try, so far as any human power can depose him. It 
also clears the Church from any further responsi- 



UNUSUAL DIFFICULTIES. 213 

bility as to his character or conduct. His disfel- 
lowship as a member adds emphasis to his disfellow- 
ship as a minister. 

To the above-named acts a Council may advise ; 
but the acts themselves, to.be valid and of any force, 
must be the acts of the Church and not of the Coun- 
cil. It would be an impertinent assumption for a 
Council to attempt such an exercise of ecclesiastical 
authority. 

Shall A notlier Council Follow ? 

10. If the final action of the Church — based on 
the advice of a Council — be unfavorable to the min- 
ister on trial, and result in his degradation, or ex- 
clusion, he will very likely think that still greater 
injustice has been done him, and seek relief by call- 
ing another Council. If the former was "a mutual 
Council, in the calling of which he had part, and to 
which he consented to commit the case, it would be 
extremely unwise for him to prosecute the matter 
further — except, indeed, in very extraordinary cir- 
cumstances. If the former were an ex parte Coun- 
cil, called by the Church without his concurrence, 
there would be more occasion for him to call 
another, especially if so advised by wise and pru- 
dent friends. It certainly would be his right to do 
so, should he be disposed. But the fewer Councils 
the better. It is quite as well to suffer for want of 
them as to suffer by means of them. 

Should he decide to call another, three rules 
should be observed in reference to it: 



214 THE NEW DIRECTORY. 

a. He should invite the Church to unite with him, 
and make it a mutual Council, in whose judgment 
all parties might acquiesce. Nor should he hesitate 
to do this, because the Church had hitherto refused 
similar requests from him. To repeat the request 
would put his case in a better attitude before those 
who might be called to consider it. 

b. Have the Council larger than the previous one, 
and, if possible, more marked for wisdom and ex- 
perience. Some would advise that such a Council 
should be composed of new men entirely, since 
those on the previous Council had already judged 
the case, and could hardly re-judge it with impar- 
tiality. Others would advise that it be composed 
largely of the same members, with such additions 
as might counteract any local or personal prejudice 
that might previously have existed. And this would 
seem a wise course. 

c. Such new Council, when convened, should con- 
fine its action strictly to the object for which it was 
called. It should not attempt to traverse the ac- 
tion, either of the Church, or of the previous Coun- 
cil, and should consider them only so far as to obtain 
information, in order that they may justly and wisely 
form an opinion and impart advice. 

By such a course the action of councils will, so 
far as practicable, prove conservative and salutary, 
vindicating the right, and giving furtherance to 
equity and truth. 

Note i. — A Council possessing no ecclesiastical authority 
can neither make nor unmake a minister. No Council, 



UNUSUAL DIFFICULTIES. 21 5 

therefore, can put a man out of the ministry. All it can do, 
is, to declare him, in their opinion, unfit for, and disqualified 
to remain in, the ministry, and that they cannot fellowship 
him as a minister; and they can add the advice, that the 
Church exclude and depose him. 

Note 2. — Though all ecclesiastical authority resides in a 
Church, yet a Church cannot, in any absolute sense, depose, 
and put a man out of the ministry, except so far as that min- 
istry relates to themselves. They can depose him from being 
their minister, and declare him, in their opinion, unworthy 
to fill the sacred office. But any other Church can have him 
for their minister, if they so desire, since each Church is en- 
tirely independent as to the choice of its pastor and the 
management of its internal affairs. 

Note 3. — Such action, however, on the part of councils 
and of churches, though having no power to compel silence. 
or to enforce penalties, substantially effects the same end, 
through the force of public sentiment. This will, sooner or 
later, lead an unworthy man to retire from the ministerial 
calling. 

Note 4. — A Church might declare a man unfit for the 
ministry, and depose him from the office, and yet retain him 
in its fellowship as a private member. His ministerial rather 
than his Christian character being involved in the discipline. 

Note 5. — If a minister be excluded from the fellowship of 
a Church, such exclusion is equivalent to a deposition, so far 
as Church action can effect a deposition. For if he be not 
worthy of Church fellowship, he surely is not worthy to hold 
the office and discharge the functions of a Gospel minister. 



CHAPTER IX. 

CHRISTIAN WORSHIP. 

RELIGIOUS faith expresses itself both in worship 
and in work. In such acts of religious service as 
may declare the soul's devotion to the Deity, and in 
such works as are believed to be pleasing to Him, 
and such as naturally grow out of the faith cherished, 
and correspond to the worship offered. 

Worship, properly speaking, is adoration and 
praise offered to God. The emotion is instinctive in 
a devout soul and tends to exalt and magnify Him 
to whom all honor and glory are due. It is offered 
in view of the glorious excellency of the divine 
character ; and also because of what God has done 
for men. Both for what He is, and for what He 
does. Worship is usually attended with confession 
for sin and with supplication for pardon and needed 
grace. It is an important duty and a gracious 
privilege. But no act of devotion can be acceptable 
to Him, unless it be spontaneous and sincere. If it 
be such, He delights in it and accepts it with pleas- 
ure from His creatures. Its influence on individual 
piety, on the Church's spiritual life, and on the 
moral sense of the community, is not sufficiently 
understood nor highly enough valued. 



CHRISTIAN WORSHIP. 2\y 

While, strictly speaking, it is defined within nar- 
row bounds, yet in ordinary language all religious 
service is spoken of as worship. All recognize the 
Divine Presence as the inspiration of devotion and 
the object of veneration. The various parts of pub- 
lic and social worship claim brief attention. 

I. THE PREACHING SERVICE. 

As public religious service is usually arranged by 
evangelical Churches generally, preaching holds a 
foremost place and the service is secondary. With 
a liturgical Church it is different. There the service 
rules, and preaching is largely subordinate. Preach- 
ing, strictly speaking, is not worship, though calcu- 
lated to inspire and assist worship. Preaching is a 
proclamation of truth, not an address to the Deity. 
The preacher is a herald {kerux), a proclaimer, and 
his address {kemgma), a message delivered to an 
audience. 

I. The Object of Preaching. 

The true object and design of preaching is the 
salvation of sinners and the edification of the saints 
by means of instruction and persuasion. Instruction 
may properly be said to be the first object of preach- 
ing. Most emphatically it is not to entertain or 
recreate an audience ; nor to crowd the house with 
hearers, nor to build up wealthy and fashionable 
congregations ; nor to rent pews and replenish the 
treasury; nor to teach literature, science, or art; but 



2l8 THE NEW DIRECTORY. 

to save and sanctify souls by an exhibition of Christ 
crucified. All preaching which fails of this, fails of 
its chief design. For this purpose our Lord "gave 
some to be pastors and teachers, for the perfecting 
of the saints, for the work of the ministry, for the 
edifying of the body of Christ." — Eph. 4 : 11, 12. 

And the Apostle's ministry was, " Warning every 
man, and teaching every man, in all wisdom, that 
we may present every man perfect in Christ Jesus." 
— Col. 1 : 28. There are occasions which press the 
minister of the cross very sorely to diverge from, if 
not altogether to forget, this high aim of his calling, 
and adapt his efforts to draw admiring and curious 
crowds to his ministry. And for this purpose, 
themes not Gospel and not even strictly religious, 
may be resorted to. But viewed from the low 
ground of expediency even, this is a mistake. 
Preachers who hold, longest and strongest, the con- 
sciences and the confidence of the community, and 
who most respectfully command the attention of 
the people, are those who are loyal to the truth as 
it is in Jesus. 

2. The Character of Preaching. 

All preaching to be profitable should be plain and 
simple in style, spiritual in tone, experimental and 
practical in substance. The very basis and founda- 
tion of every sermon should be instruction. In the 
arrangement of the matter, order should be so mani- 
fest that the parts will follow each other by a 
natural sequence, so that the minds of the hearers 



CHRISTIAN WORSHIP. 219 

will easily comprehend their relations. As to the 
style, clearness is of the first importance. The 
speaker is not preaching in an unknown tongue, 
and every sentence and word should be so trans- 
parent in its meaning that none can misunderstand. 
A mere jumble of words, a heap of figures and of 
flowers are as chaff compared with these qualities. 
All the arts of oratory and the adornments of 
rhetoric poorly compensate for the absence of trans- 
parent clearness. 

Nevertheless, with these qualities possessed, the 
more interesting and attractive the preaching, in 
style, matter, and manner, the more welcome and 
useful it is likely to prove. And every preacher 
should strive to become as attractive and useful to 
the people as possible. There would be poor com- 
fort in saying a sermon was good, if the style were 
such as to make it incomprehensible, or the manner 
of its delivery such as to make it repulsive. With 
these drawbacks it certainly would not be good for 
its purpose. Every preacher should " study to 
show himself approved unto God, a workman that 
needeth not to be ashamed." — 2 Tim. 2 : 15. Many 
sermons, in themselves really good, would be far 
more effective were the manner of their delivery 
more intelligible, animated, and impressive. 

3. The Frequency cf Preaching. 

According to established customs in religious 
society, it is expected that in our places of public 
worship, two sermons will be regularly preached on 



220 THE NEW DIRECTORY. 

each Sunday. Formerly it was customary to have a 
lecture — a somewhat informal sermon — on some 
evening during the week. Special and protracted 
preaching services, daily or nightly, are often held 
during seasons of unusual religious interest or to 
produce unusual interest. 

In primitive times, as now on mission fields, preach- 
ing was less formal and more pervasive. It was " daily, 
from house to house," " instant in season and out of 
season," that people might by any means hear the 
glad tidings of salvation. Now, congregations or- 
dinarily require too much preaching in proportion to 
the more social services of religion. So far as the 
Church members and the stated congregation are 
concerned, it is questionable if any better arrange- 
ment for Sunday service than the following could be 
devised ; viz., a sermon in the morning, the very 
best the preacher is able to produce ; a Bible class, 
and Sunday-school service in the afternoon, and a 
prayer and conference meeting in the evening, so 
arranged as to be animated and attractive. 

In our cities, towns, and larger villages, the Sun- 
day evening congregation is largely different from 
that of the morning, consisting to a great extent, of 
a floating population, with but few of the Church 
families, and to a considerable extent made up of 
young people. Of course it is not thought best to 
abandon preaching for that service. To meet this 
tendency, not a few preachers have held very loosely 
the evangelical character of their evening services, 
and instead of Gospel themes, have treated semi- 



CHRISTIAN WORSHIP. 221 

secular and otherwise alien subjects to catch the 
drifting current. This is a great mistake ; for no 
subjects can be so attractive in a Church service as 
simple Gospel themes, if rightly presented. It 
would seem that music should have a larger place 
in evening than in morning worship. 

Considering the necessities of the world, and that 
men perish perpetually without the gospel, those 
called to that sacred work should ''Preach the 
word ; be instant in season, out of season ; reprove, 
rebuke, exhort, with all longsuffering and doctrine." 
— 2 Tim. 4 : 2. 

Note i. — Though no fixed rule can be adopted for the 
length of sermons, yet when the Sunday is crowded with 
services, as it usually is, that should not be protracted. 
Ministers are not usually complained of for long sermons un- 
less they be uniformly long. If it be only occasional it is 
borne. Some discourses require more time than others, and 
some will be listened to with more interest and patience than 
others. Seldom, however, should one consume more than 
forty minutes, and the entire service should be something less 
than an hour and a half on all ordinary occasions. 

Note 2. — Very unreasonable objections are at times made 
to doctrinal preaching. It is a little doubtful whether those 
who object really know what doctrinal preaching is. In fact, 
doctrine is the very essence and marrow of the Gospel, and 
little instruction in godliness can be imparted without doc- 
trine. It is the framework of the building where edification 
— upbuilding — is enjoined as the special duty of the religious 
teacher. No doubt doctrine can be preached so abstractly 
and uninterestingly as to be a burden to the hearers. 

Note 3. — ^Jiould manuscripts be used in the pulpit, or 
should sermons be extemporaneous in manner, are questions 



222 THE NEW DIRECTORY. 

which the preacher must decide for himself. Opinions differ. 
The excellency or usefulness of a sermon does not largely de- 
pend on either method. Some subjects cannot be accurately 
treated without writing. Moreover, writing is an important 
aid, and an invaluable mental discipline to the preacher. It 
helps him to think systematically and to express himself con- 
cisely and forcibly. But for all ordinary occasions of preach- 
ing it cannot be doubted that an extemporaneous style of 
address is most in accordance with the spirit of the Gospel, 
and more agreeable, forcible, and profitable to the congre- 
gation. 

Note 4. — The great temptation, however, to extempora- 
neous preachers — especially if they have large facility in the 
use of language — is to neglect the preparation of their ser- 
mons and depend on the inspiration of the occasion. This 
temptation, if yielded to, becomes fatal to both the reputa- 
tion and the usefulness of the preacher. 

Note 5. — Sermons need not be read even though they be 
written. Nor, if a manuscript be used, need the manner of 
address be servile and lifeless. Some ministers are as free, 
animated, and vigorous in using a written sermon as others 
are who never wrote one. The trouble is not with the manu- 
script, but with the manner of using it. 

Note 6. — Perhaps no better advice could be given on this 
subject than that one written and one extemporaneous ser- 
mon should be prepared and preached each Sunday. Two 
well-prepared and well-written sermons each week, with the 
many pastoral duties and the many interruptions incident to 
a minister's position, will prove a severe tax on his time and 
energies, or an utter impossibility. 

Note 7. — Probably no more effective method could be 
adopted than for the preacher to write his sermon carefully, 
then make a brief abstract or skeleton for use in the pulpit, 
leaving his manuscript at home. He would thus largely 
combine the advantages of a written style witk the freedom 
and force of an extemporaneous delivery. 



CHRISTIAN WORSHIP. 223 

Note 8. — Above all things, let the preacher have some- 
thing to say ; know what it is ; be thoroughly penetrated 
with the importance and the spirit of it ; then say it earnestly 
and devoutly as an ambassador of Christ, to do the people 
good. The Spirit will help his infirmities. 

II. THE PRAYER SERVICE. 

Prayer is an important element in all religious 
service. Not only is it vital to the individual Chris- 
tian life, its importance in social religion is scarcely 
less important. " Ask, and it shall be given you ; 
seek, and ye shall find ; knock, and it shall be 
opened unto you," was the positive declaration of 
our Lord to His disciples. — Matt. 6 : 7. 

There are special blessings promised to united 
prayer, as well as to personal prayer. " If two of 
you shall agree on earth, as touching anything that 
they shall ask, it shall be done for them of my 
Father which is in heaven." — Matt. 18 : 19. Secret 
prayer, and personal communion alone with God, 
is essential to the soul's spiritual life, and is encour- 
aged by the promise of special blessing. <4 But thou, 
when thou prayest, enter into thy closet, and when 
thou hast shut thy door, pray to thy Father which 
is in secret; and thy Father which seeth in secret 
shall reward thee openly." — Matt. 6 : 6. 

Prayer adjusts itself in form to the various oc- 
casions which demand its exercise, but in spirit it is 
essentially everywhere the same. The pastor's 
prayer before his congregation would speak for them 
as well as for himself, and would be different from 



224 THE NEW DIRECTORY. 

his prayer in his own study, at the family altar, in 
the sick-room, with a penitent sinner, or with a dy- 
ing- saint. An intelligent faith will adjust its form 
to the peculiar circumstances in which it is called 
forth. The prayer before the sermon would natu- 
rally be somewhat different from that at its close. 
If the petitioner have the true spirit of supplication, 
the petition will take on suitable language for its 
expression. The form will need to give no anxiety. 

1. The motive of prayer. — Prayer includes wor- 
ship in its strictest sense. He who prays is sup- 
posed to shut out the world, and become insensible 
to aught else, while he communes with God. It 
includes adoration, confession, thanksgiving and 
petition. In its narrower sense prayer is supplica- 
tion (precari — to beseech, to supplicate); making- 
request for needed blessings on behalf of the wor- 
shiper, and other objects of divine clemency. The 
intercession of Christ must evermore be recognized 
as the only prevailing influence with, and cause of 
blessing from, the Father. "Whatsoever ye shall 
ask the Father in my name, He will give it you." — 
John 16 : 23. While the office of the Holy Spirit 
must be relied on as the only means of communica- 
tion with the Throne of Grace by the merits of 
Christ. "For we know not what we should pray 
for as we ought; but the Spirit Himself maketh in- 
tercession for us, with groanings which cannot be 
uttered." — Rom. 8 : 26. 

2. Preparation for Prayer. — There needs to be a 
preparation for prayer, in order to lead profitably 



CHRISTIAN WORSHIP. 225 

the devotions of others in addresses to the mercy 
seat. Not a preparation of words, but of the heart; 
not a forethought of phrases for that particular occa- 
sion, but a spirit in harmony with the divine fulness 
and a felt necessity for the blessings sought. He 
who would have the preparation, when in the pulpit, 
must obtain it before he goes there. " He that cora- 
eth to God must believe that He is, and that He is 
a rewarder of them who diligently seek Him." — 
Heb. II : 6. "But let him ask in faith, nothing 
wavering." — James I : 6. "Praying in the Holy 
Ghost." — Jude 20. 

To make prayers and to pray, are very different 
things. Anyone can make a prayer, who can com- 
mand the use of language; but to pray, the soul 
must commune with God. There is constant dan- 
ger that prayers offered in the pulpit will become 
stereotyped and monotonous, so constantly are they 
repeated, and under circumstances so almost ex- 
actly similar. The best preventive is a fervent spirit, 
and a deep sense of the need of divine assistance. 

3. Style of Prayer. — While prayer is not to be 
measured and meted out by mechanical rules, nor 
subjected to the rigid canons of logic or rhetoric, 
yet the petitioner is not — ordinarily, at least — be- 
yond a self-conscious sense of certain proprieties, 
which even prayer, as a public or social exercise, 
should not transgress. Nor need it dampen the 
spirit, or interrupt the flow of devotion, to regard 
those proprieties. Prayer should be simple, direct, 
and brief. It should be so simple in style that all 

15 



226 THE NEW DIRECTORY. 

in the assembly can intelligently unite in it. It 
should be direct as to what is prayed for, and not 
wander over all possible subjects, seeking nothing 
in particular, and expecting nothing in particular. 
It often seems as if prayer was offered in public 
worship, not because there was a felt need of it, but 
because it is the prevailing custom to pray in that 
particular part of the service. 

Prayers should be brief : of course, in some cases 
more so than in others. There is no excuse for the 
painful length of what is called " the long prayer" 
preceding the sermon in. the case of many clergy- 
men. In fact, the " long prayer" is a calamity, to 
both the minister and the people. It is often diffi- 
cult to perform it, and painful to endure it. Very 
largely it is not prayer at all, but a religious address, 
the rather, discursive in style and promiscuous in 
matter. If it could be confined to three or five min- 
utes, the " long prayer " would be no more, and pub- 
lic worship would gain immensely. But the tyranny 
of established usage still preserves and inflicts it on 
preacher and people alike without compensation. 

Prayers should be distinctly uttered, so that all 
can understand and unite in them; nor should there 
be anything, in manner or expression, so peculiar as 
to divert the thoughts oi hearers from the devotion. 
Especially should not the petitioner " use vain repe- 
tition as the heathen do; for they think they shall 
be heard for their much speaking." — Matt. 6 : 7. 
Besides which, the whole style and manner of ad- 
dress should be penitential, reverential, and digni- 



CHRISTIAN WORSHIP. 227 

fied withal, savoring of meekness and humility, as is 
becoming in sinful, helpless creatures when ap- 
proaching a holy God. All flippant familiarity with 
the sacred names, which seems an affectation of un- 
usual piety, should be avoided, as most offensive to 
sensible minds. 

4. Faults in Prayer. — It may seem a most ungra- 
cious thing to criticise so sacred an exercise as 
prayer ought to be, and point out defects which not 
unfrequently mar its excellencies. The one pre- 
vailing defect, no doubt, is want of faith, spirituality, 
and the influences of the Holy Spirit. But these 
attach to all Christian exercises. There are, how- 
ever, certain defects in the drift of prayer — more 
particularly prayers in the social meetings — into 
which the pious sometimes unconsciously fall, which 
deserve attention and correction. • 

Preaching Prayers, in which Scripture is ex- 
plained, doctrine expounded, and instruction offered 
to the audience. 

Exhorting Prayers > where warnings, rebukes, 
and exhortations seem addressed to classes, or in- 
dividuals, and possibly personal sins are pointed out. 

Historical Prayers, in which facts and incidents 
are related, from which inferences and arguments 
are adduced. Not to be commended, though Da- 
vid, Solomon, and Ezra indulged in them on very 
special occasions. 

Oratorical Prayers, which seem framed with spe- 
cial regard to the language, as if intended for crit- 
ical ears. 



228 THE NEW DIRECTORY. 

Complimentary Prayers, where the excellencies 
of persons present or absent are effectively dwelt on, 
as if individuals were flattered, rather than the Deity 
worshiped. Clergymen in praying for each other, 
on public occasions, often use flattering speech. 

Fault-finding Prayers, which make prominent 
the real or fancied faults of the Church or of indi- 
viduals, existing difficulties deplored, advice given, 
remedies suggested, or rebukes administered. 

All such things should be avoided. 

THE PRAYER-MEETING. 

The Prayer-meeting is emphatically a Christian 
institution. For while prayer, as a religious exercise, 
or form of religious service, is by no means confined 
to Christian assemblies, nor indeed to Christian life, 
yet gatherings for social worship, chiefly for thanks- 
giving, supplication and song, are peculiarly the 
outgrowth of the Gospel of Christ. In saying this, 
the fact is not overlooked that among idolatrous 
and barbarous races, even, there are assemblies for 
worship constantly recurring, largely and enthusias- 
tically attended. But the prayer-meeting idea does 
not enter into the purpose or conception of such 
assemblies. The disposition to pray, to petition the 
Supreme Being for benefits needed, and for defense 
against impending evils, is instinct in the human 
mind. But the idea of worship, in its strict sense, 
of fellowship with the spiritual, and communion 
with the unseen, seems never to have entered into 



CHRISTIAN WORSHIP. 229 

the idea of prayer, except to those illuminated by a 
divine revelation. 

The teachings of Jesus revealed to men the fact 
that God is a father interested in human affairs, 
caring for the welfare of His creatures, and that He 
is pleased to have them approach Him, and make 
known their requests with prayer and supplication. 
Indeed, under the old dispensation, God declared 
Himself to be a praying-hearing, and a prayer- 
answering God. But Jesus brought the divine 
presence nearer to believing souls, and gave as- 
surance of the Eternal Father's loving care, which 
even a weak faith could not question. " Ask, and 
ye shall receive; seek, and ye shall find; knock, and 
it shall be opened." And He further assured His 
disciples, that God was more willing to give the 
Spirit to those who asked, than parents were to give 
good things to their children. 

In the Old Testament much is said of prayer, 
many remarkable instances of which are narrated, 
with equally remarkable answers to them. But 
nothing is said of prayer-meetings for worship. 
The temple services contained nothing equivalent 
to it. During the captivity the Jews had their as- 
semblies for mourning and lamentation over the 
desolations of Zion. They may have mingled pray- 
ers for the promised restoration. Of this we do not 
know. It is certain that the jubilant spirit of social 
worship could not have inspired their assemblies 
without song, for they hanged their harps on the 
willows, and refused to sing the Lord's songs in a 



230 THE NEW DIRECTORY. 

strange land. In the triumphs of a Christian faith, 
Paul and Silas beguiled the midnight hours, in the 
Philippian jail, with prayer and singing, though 
their feet were held fast in the stocks of the inner- 
most prison. After the captivity it appears that 
the synagogue service, in some cases at least, did 
approach the social worship of the prayer-meeting. 
Pious Jews, not numerous enough, or not rich 
enough to build and sustain a synagogue in heathen 
cities, were accustomed to have oratories, places of 
prayer, cheap and temporary resorts for worship. 
In one of these the Apostle found Lydia and her 
associates, out of the city of Philippi, by the river- 
side, where they were accustomed to pray. 

It does not appear that even Jesus and His dis- 
ciples held seasons of social prayer together. He 
prayed much, and taught them how to pray, as 
John also taught his disciples. But immediately 
after the ascension, the spirit of the new life took 
possession of the disciples, even before the baptism 
of the Pentecost, and they resorted to " an upper 
room," where " these all continued, with one accord 
in prayer and supplication, with the women, and 
Mary, the mother of Jesus, and His brethren." 
There was born the prayer-meeting of the Christian 
dispensation, which has, through all the generations 
continued, with non-liturgical churches, a compo- 
nent, and a most important part of Christian worship 
— in theory at least, however much it may be neg- 
lected in practice. 

As the services of evangelical churches generally 



CHRISTIAN WORSHIP. 231 

are arranged, the principal prayer-meeting, or, as it 
is sometimes distinguished, "the Church prayer- 
meeting," comes in the middle of the week. As a 
rule they are not numerously attended. But the 
most spiritual and devout members attend; and 
those who do habitually attend become the devout 
and spiritually minded, if they were not such before. 
This service not only reveals, but nourishes and de- 
velops the religious vitality of the Church, and the 
importance of the service as a spiritual force can- 
not well be overestimated. The pastor who is wise 
unto righteousness for the good of his people, will 
cultivate this part of worship with the most pains- 
taking assiduity. Those pastors who have been 
most successful in edifying their churches, have 
most magnified the prayer-meeting. Those minis- 
ters who have been most successful in winning 
souls, have most magnified the functions and the 
efficacy of prayer. And those churches which most 
devoutly pray for the success of the gospel among 
them, are the most likely to realize that their work 
is not in vain in the Lord. 

Some Suggestions. 

Doubtless every pastor believes himself fully ca- 
pable of so ordering this service as to produce the 
best results, without advice from any one. And 
yet it is probably safe to say, that not one minister 
in ten knows how to make a prayer-meeting efficient, 
and about one in twenty would kill the best one that 
could be put into his hands. By many it is consid- 



232 THE NEW DIRECTORY. 

ered a very unimportant affair, that will care for 
itself, or, if not cared for at all, it matters little. 
No wise pastor will make such a mistake. 

The following suggestions — a few out of many — 
may be helpful to some.* 

1. The success and utility of the prayer-meeting 
depends on the leader, more than on any other 
one thing, save the presence of the Holy Spirit. 
The leader will presumably be the pastor. He cer- 
tainly ought not to commit the management of so 
important a matter to other hands, as a rule. And 
he ought to give diligence and prayerful study to 
bring this department of worship to the highest 
possible state of interest and efficiency. 

2. The success of the service does not depend on 
the numbers who attend. Though a full meeting is 
desirable, yet a very full meeting may be a very 
poor one, and a very small meeting may be a very 
good one. And all attempts to crowd the service 
by introducing other than legitimate topics, is a 
mistake. The prayer-meeting has its special mis- 
sion. Diverted from that, it ceases to be the true 
prayer-meeting, though it may prove an interesting 
service of some other kind. 

3. The prayer-meeting is not a " teaching service." 
Though its exercises will convey instruction, yet 
instruction is not its special function. That belongs 



*For a more extended discussion of the subject see " The Star 
Book on Prayer-Meetings," published by Ward & Drummond, 
New York. 



CHRISTIAN WORSHIP. 233 

to the pulpit, the Bible class, and other similar 
exercises. This is for the heart rather than for the 
intellect. To feed the spiritual hunger of the soul. 
To cheer, inspire, comfort. Many keep silent be- 
cause they say they cannot instruct. But that is 
not the peculiar vocation of the service. They can 
console, sympathize, encourage. 

4. The opening exercises should be brief. So 
should they all. Many pastors talk to death the 
service, by long, dull, dreary harangues, just to 
" start the meeting ! " Give a desultory discourse, 
a kind of pointless lecture, of a promiscuous char- 
acter, confusing rather than illuminating the minds 
of the people, giving them nothing in particular to 
think about, to speak on, or to pray for. Then the 
leader sits down, telling them to occupy the time 
and be very brief ! Is it a wqnder that no one feels 
like moving, and that the meeting expires after a 
few ineffectual struggles for animation ? 

5. Singing should have a large place in the pray- 
er-meeting. Not so much as to absorb and cover 
up, or exclude prayer and exhortation, or degen- 
erate into a singing-school. The hymns should be 
wisely adjusted to the service and the temper of the 
occasion. After the meeting is fairly opened, one 
stanza at a time is all that should ordinarily be used. 
The hymns should be so familiar that all can use 
them. At the opening and closing of the service 
an instrument is of special use. But during the pro- 
gress of the meeting, it is rather preferable, as being 
more free and less formal, for some one to strike a 



234 THE NEW DIRECTORY. 

familiar verse, without waiting to look it up in the 
book, or for the instrument to lead. 

6. Begin the meeting on time. That will help the 
attendants to be prompt. If the leader waits .for 
the people, the people will be all the later. Train 
them to habits of punctuality. Close on time, ex- 
cept that, on occasion, the interest may justify pro- 
tracting the exercises somewhat. But do not con- 
tinue so long as to exhaust the interest, and have 
to stop on a falling tide. 

7. Have the place of meeting pleasant and at- 
tractive. This can be done, however plain and poor 
it may be, by those little arts of handicraft and good 
taste which people anywhere can exercise. By the 
use of flowers, inexpensive pictures and mottoes, you 
can make a barn look pretty. Worshipers, espe- 
cially the young, should associate beauty, purity 
and good order with religion. 

8. Be sure to have a plenty of pure air and good 
light in the prayer room. Few buildings are so 
badly ventilated as our church buildings. On Sun- 
day people can better bear to be poisoned with a 
noxious atmosphere, when they have nothing to do 
but listen to the preacher — or not listen, as the case 
may be. But in the conference meeting, where they 
are expected to take some part, it is absolutely es- 
sential that they shall not be put to sleep, made 
drowsy, or given a headache by vitiated air. 

9. As the chief value and potency of the social 
meeting lies in its spiritual unction and power, 
therefore one of the chief subjects of prayer should 



CHRISTIAN WORSHIP. 235 

be the implored presence and aid of the Holy Spirit. 
And those persons are best prepared for it, and the 
most useful in it, who do the most to live in and 
walk by the Spirit. No intellectual or literary 
qualifications can meet this demand. Here, the 
spiritually minded bear the palm, though in all else 
they may be quite behind. 

10. As the fabric of the prayer and conference 
meeting consists of this threefold texture, prayer, 
exhortation and song, does not assume the functions 
of teaching, and relates largely to personal Christian 
experience, therefore all, old and young, male and 
female, learned and unlearned, can take part in its 
service, be benefited, and benefit others. All who 
have a personal experience of divine grace in their 
own hearts and lives, are fitted to do good and to 
receive a blessing in this sacred service. 

OTHER PRAYER-MEETINGS. 

Besides the mid-week general prayer-meeting of 
the Church, many other occasions for special or 
stated prayer are observed by most Christian con- 
gregations. 

The ladies' prayer-meeting. In very many churches 
Christian women have a weekly service of this sort, 
conducted by themselves, where they can feel more 
freedom than in the general meetings. These ser- 
vices, sometimes inaptly called " female prayer- 
meetings," give occasion for those to exercise their 
gifts who lack the courage, or possibly doubt the 



236 THE NEW DIRECTORY. 

propriety of females speaking in promiscuous assem- 
blies, as in some communities they do. 

Young people s prayer-meeting. Within recent 
years, the organization of classes, especially women 
and young people, for religious and benevolent work, 
has assumed proportions not formerly dreamed of. 
Great good has resulted, and greater good, we may 
hope, will yet result, notwithstanding some doubts 
and drawbacks as to the evils of class divisions in 
Church life and work, as imperiling the unity of the 
body. The young people's prayer-meeting is now 
almost everywhere in the churches. The only ob- 
jection that seems valid, as against them, is, that 
having done their part in their own prayer-meeting, 
they may either feel at liberty to absent themselves 
from the Church prayer-meeting, Or, if present, to 
take no part. Where this does happen it is a serious 
misfortune, and overbalances any good their separate 
service may produce. The Church should not be 
broken up into sections and segments of old people 
and young people, male and female, but be as one 
family, a sacred unity, as the body of Christ. But 
these unfortunate results do not always follow. 

TJie missionary prayer-meeting. The concert of 
prayer for missionaries, and the success of the Gos- 
pel in heathen lands, held once each month, seems 
falling into neglect. Formerly it was generally ob- 
served by all Evangelical churches. " The week of 
prayer," for the same object, and for the universal 
revival of religion, is still generally observed on the 
first week in the year. Usually very gracious re- 



CHRISTIAN WORSHIP. 237 

suits follow in the churches which observe it. They 
that water others shall themselves be watered. 

The temperance prayer-meeting. This is not so 
generally observed as it should be. For if there be 
anything that appeals to Christian faith, and which 
should lead Christian people to appeal to God, the 
righteous judge, for help, it is this cause, — that the 
gigantic iniquity of the saloon, and the drink habit,, 
which cause more suffering than war, pestilence and 
famine combined, may be checked and destroyed. 
With churches so apathetic, and good people on 
every hand so indifferent, the rum power rides riot 
over all that is fairest and best in society, destroy- 
ing homes, impoverishing nations, and invading the 
sacred altars of our holy religion. Appeals need to 
be made to Him who is able to hear and save, for 
who else can avail ? 

The mothers' prayer-meeting. There is fitness in 
the gatherings of mothers for special prayer for their 
children, that they may escape the snares of sin and 
the temptations of the world, be early converted, 
and make honorable and useful Christians. Such 
meetings, persisted in, have often been followed by 
the most manifest blessing of God in answers to 
prayer. But mothers who pray for the conversion 
of their children must constantly strive to answer 
their own prayers, by training them in the nurture 
and admonition of the Lord. 

The Sunday-scJiool prayer-meeting. It is quite 
natural for Christian workers in any department of 
service to feel specially interested in that depart- 



238 THE NEW DIRECTORY. 

ment, and to implore the divine favor to attend and 
give success to their endeavors. Sunday-school 
work has become so wide-spread, so vital as a relig- 
ious agency, and so efficient among the young, that 
it rightly holds a large place in the sympathies and 
the prayers of the churches. It is most commend- 
able, therefore, that special prayer, and special sea- 
sons of prayer be designated for the success of this 
line of Christian endeavor. 

For colleges and schools of learning. An annual 
"week of prayer" is now generally observed for 
educational institutions, especially schools for higher 
learning, that they may be made subservient to vir- 
tue, truth and piety. For the conversion of stu- 
dents, and the sanctification of all intellectual ac- 
quisitions to the best interest of true religion. This 
is a matter of the gravest importance, especially as 
nearly all of our colleges and high schools were 
founded, and are largely supported by the benevo- 
lence of Christian men and women. 

III. THE SERVICE OF SONG. 

The power and influence of sacred song in worship 
are not understood and appreciated as they ought 
to be. 

Even where music is highly cultivated in Chris- 
tian congregations, it is rather for aesthetic effect 
and popular attraction, than for spiritual uses ; 
rather as an appeal to the intellect than to the 
heart ; rather to gratify the taste than to answer the 



CHRISTIAN WORSHIP. 239 

cravings of a devout spirit. Music may become 
high art in the house of God, but that does not 
make it worship. Of course it should be artistic in 
the best sense of that term, but only that it may be 
the more devout. In the old temple service of the 
Hebrews, music, conjoined with sacrifices and offer- 
ings, constituted almost their only worship. 

Indeed in our less pretentious Christian services, 
singing constitutes almost the only act that can be 
called worship in the strictest sense. Like prayer, 
the service of song may express adoration, confes- 
sion, supplication and praise. But, unlike prayer, all 
;an vocally unite in this act of worship. Now, as 
in the primitive churches, the saints can mitigate 
t^eir sorrows, beguile their griefs, elevate their af- 
fections, and gird themselves with strength, " Speak- 
ing to themselves in psalms and hymns, and spirit- 
ual songs, singing and making melody in their 
hearts tc the Lord." — Eph. 5 : 19. 

Being performed in concert, where many unite, it 
prevents an unpleasant sense of individual responsi- 
bility, and becomes a pleasant privilege, instead of 
a burdensome duty. It animates the dull, and 
soothes the agitated spirit. While it comforts and 
inspires the saints, it, more than any other part of 
religious service, attracts the unconverted and the 
unbelieving. It is the act of worship in which all 
occupy a common attitude, and mutually bear a 
part. It is not, therefore, strange that sacred song 
has occupied so large a place in the history of 
Christian worship, and that the affections of the re- 



240 THE NEW DIRECTORY. 

newed heart cherish it so fondly, and resort to it so 
constantly. Christianity has sung its triumphs 
through the ages, and around the world. 

1. The Character of Song-Worship. 

It should be the united expression of the assembly 
— the worship of all uttered in song. It is not to 
be a performance by a company of musicians, for 
the entertainment of the congregation, but an act of 
worship by the congregation itself. It is not to be 
an act of worship, performed by others, to which the 
people are to listen, but an act of worship which they 
themselves are to offer. "Let the people praise thee, 
O God : let all the people praise thee." — Ps. 67 : 5. 

Therefore singing should be congregational; that 
is, the people should sing; all the assembly should 
praise God in song. Singing is the people's worship. 
The chant, the anthem, the oratorio are rather for 
the cathedral and the temple. Though beautiful 
and grand, and potent with a savor of worship, they 
should be sparingly used in the Christian congrega- 
tion. They inspire worship in the assembly, but the 
assembly does not to any considerable extent wor- 
ship in them. The genius of the Gospel requires 
chiefly the chorus, where the people shall not simply 
listen, and have devotion excited, but where they 
shall sing, and express devotion. 

2. The Style of Music. 

Since the true idea of sacred song is that the peo- 
ple shall worship, not witness a performance, there- 



CHRISTIAN WORSHIP. 241 

fore the style of music should be such as the 
people can perform. But the mass of worshipers 
can never go beyond the simplest elements of any 
art or science; therefore the music for Christian ser- 
vice should be of the simplest kind, in structure and 
execution, and limited to a small number of tunes. 
Music more complicated in structure, and more 
artistic in execution, a few could perform, and per- 
haps more highly enjoy; but it could not express 
the devotion of the great majority of worshipers 
because they could not unite in it. Devotion seeks 
plain choral harmonies in which to utter its worship. 
The leaders of Church music will be constantly 
endeavoring to treat the congregation to a greater 
variety in style and execution; but this will be a de- 
parture from the true idea of worship. As our re- 
ligious services are usually arranged it may be very 
well to introduce them with an anthem, a chant, or 
a sentence by the choir ; and possibly a short set 
piece somewhere before the sermon; perhaps im- 
mediately following the " long prayer," before the 
notices, and the second hymn. But the hymns — 
and prevailing custom calls for three — should be 
sung to simple music, so familiar that the people 
can sing them, without an effort to remember the 
tune, and without danger of losing it, all thought 
being given to the sentiment and spirit of the words. 

3. The Leader of Music. 

It makes little difference whether the leader be an 

organ, or a single voice, a quartette, or a choir. 
16 



242 THE NEW DIRECTORY. 

Either of these would harmonize with the spirit and 
design of worship, so long as it be simply a leader, 
and not a performer. If the singing is to be done 
for the people, and they take no part in it, it mat- 
ters little whether that part be performed by an in- 
strument, a single voice, or several voices. But a 
Christian congregation should not omit so important 
a duty, nor deprive itself of so sacred a privilege as 
that of singing the praises of God in His house of 
worship. 

Note i. — The too common custom, in our large and 
wealthy congregations, in cities and towns, of hiring a com- 
pany of professional musicians, operatic or otherwise, carnal, 
worldly minded, and irreverent persons, destitute of religious 
sentiment, to perform this important part of religious service 
for the Church, is a shameful perversion, which outrages 
every sentiment of a pure spiritual worship, violates the pro- 
prieties of a simple Gospel service, and ought not to be 
tolerated by a Christian assembly. For while it is proper for 
unconverted persons to sing in worship, and even to be mem- 
bers of the choir if reverent, and while it is proper for per- 
sons who devote valuable time and service to music to re- 
ceive appropriate compensation, yet to give up to a company 
of paid performers the most important part of worship, 
simply because they possess musical taste and culture, is an 
offense to the spirit of devotion, and it must seem to the 
Spirit of grace as well. 

Note 2. — While it is as proper for unconverted persons to 
sing, as it is for them to read the Scriptures, or to pray, yet 
it is altogether inconsistent for one not truly a Christian to 
lead, have charge of and control the music for Church ser- 
vice; as inconsistent as it would be for an unconverted man 
to take charge of the prayer-meeting. The choir leader 
should be a thoroughly Christian man. 



CHRISTIAN WORSHIP. 243 

Note 3. — Since the music is a part of Church service, and 
a principal part of its worship, the right and obligation to 
engage, dismiss and manage those connected with it, belongs 
to the Church distinctively, as pertaining to its spiritualities, 
and not to the trustees, whose duties are confined to the tem- 
poralities; though so far as the payment of salaries is con- 
cerned, that falls to the trustees. Sometimes the Church by 
a special act gives up the entire management of this depart- 
ment to the trustees, to the deacons, to a music committee, 
or places it in the hands of the chorister, making him re- 
sponsible. Either of these courses the Church has the right 
to take, judging for itself which is the wisest and best way. 

Note 4. — It must be remembered that Church music is a 
part of worship, and since the conducting of worship de- 
volves on the pastor, and is his by right, so the management 
of the singing should be only on consultation with him, and 
with his approval. And while he has not the right to over- 
rule or reverse the action of the Church, they should not at- 
tempt to force on him musical adjustments which are un- 
welcome, or repugnant to his sense of propriety. The pulpit 
and the orchestra must be in accord, if worship is to be 
pleasant and profitable. 

Note 5. — All levity and irreverence on the part of singers 
during the time of service should be strictly avoided, and if 
need be, absolutely forbidden and prohibited. All whisper- 
ing, trifling, leaving the gallery during the sermon, returning 
in time for the closing hymn, with all other marks of indif- 
ference and disrespect, are painfully incongruous in scenes of 
devotion, especially on the part of those who occupy so 
prominent a place in worship as do the musicians. The 
same respectful attention to all the services should be de- 
manded from them, as is expected from others of the con- 
gregation. 

Note 6. — In order to realize the full advantage of congre- 
gational singing as an aid to worship, some churches have 
weekly meetings, especially of the young people, for the pur- 



244 THE NEW DIRECTORY. 

pose of practising, and becoming familiar with the hymns 
and tunes used on the Lord's Day. 

Note 7. — Every Church should provide for the instruction 
of the young in the congregation and Sunday-school, in the 
elements of vocal music. Such instruction, during six, or at 
least three months of the year, with a weekly exercise, would 
soon make congregational singing practicable and successful. 

Note 8. — It certainly would seem that every Christian 
congregation should be able to recruit a volunteer chorus 
choir from its own members, without the necessity of hiring 
professional artists from abroad. This would better har- 
monize with the true idea of devotion. And if Church 
music were sustained purely for worship, as it should be, and 
not as a special entertainment or attraction, this might be 
realized more frequently than it now is. 

IV. THE WORD OF EXHORTATION. 

Whether the gift of exhortation were one of the 
special charisms bestowed by the Spirit on the prim- 
itive Church, as many believe, and as would seem to 
be implied in the eighth of Romans, where it is men- 
tioned as one of the gifts y and classed with proph- 
ecy, the ministry, teaching and ruling, we do not 
undertake to decide. Certain it is that it has always 
been developed among the spiritually minded as a 
powerful auxiliary to the preaching of the Gospel, 
and other means of grace. It constitutes a consid- 
erable part of worship in social religious meetings, 
where God's people " exhort one another daily," 
and each " suffer the word of exhortation." — Heb. 
3:13; 13 : 22. The meaning of the original word 
{j>arakaleo) is significant of the importance of the 



CHRISTIAN WORSHIP. 245 

exercise. It means to call for, or upon, and espe- 
cially to call upon in the sense of cheering, encour- 
aging, comforting, inspiring, those addressed. 

There are persons in every Church who have a 
depth and richness of Christian experience far be- 
yond the common average, whose remarks are at- 
tended by a peculiar unction and power unknown 
to the ordinary Christian life. This is, doubtless, 
largely owing to their closer fellowship and more 
intimate communion with God. But, aside from such 
special cases, every saint can speak of his experi- 
ence in the life of faith, and by a recital of both his 
sorrows and his joys, exhort and encourage others. 
They are not called upon to expound the Scrip- 
tures, nor to conduct public meetings, but they 
can tell of the love of God and the grace of Christ 
as revealed to them. 

The exhortations of God's children form one of 
the most effectual means of spiritual improvement 
and edification to the churches, " Or he that exhort- 
eth on exhortation." — Rom. 12:8. 

I. Who should exhort. — All who have the spirit. 
It is the privilege, and, doubtless, at times, the duty 
of all who know the grace of God, without distinc- 
tion of age, sex or condition, to speak of their ex- 
perience in the divine life, and thus encourage oth- 
ers. This is an exercise specially fitted for the 
social meetings. There, where the greater freedom 
of "the household of faith" prevails, they should 
" exhort one another, and so much the more as they 
see the day approaching." — Heb. 10 : 25. 



246 THE NEW DIRECTORY. 

2. The gift of exhortation.— -Whether there be a 
special gift for this exercise, and whether some are 
called to it as others are called to preach, it is clear 
that some are specially gifted in it, as some are in 
prayer and some in the ministry of the word. But 
every one who has an experience in godliness can 
speak to edification, and the deeper and more con- 
stant is that experience the more gracious and edi- 
fying will be the exhortation. Ordinary abilities, 
sanctified by the Spirit, cannot fail to be profitable. 
Those who speak the most fluently and ^ the most 
eloquently do not always speak the most profitably; 
but those who speak with the Spirit never fail to 
edify those who walk in the Spirit. 

3. Faults in exhortation. — Christians sometimes 
fall unconsciously into faulty habits in this exercise, 
which hinder their usefulness and mar the pleasure 
of spiritual fellowship. 

Gloomy and despondent expressions should be 
avoided. Comforting, inspiring, stimulating utter- 
ances befit the meaning of the word and the wants 
of the saints. * 

A preaching style should be avoided, though pass- 
ages of Scripture will often be mentioned, suggesting 
reflections of great interest and profit. 

Prolix exhortations should never be indulged in, 
since they become wearisome and unprofitable, and 
deprive others of their privileges. 

One's self should not be too often mentioned, lest 
it might appear boastful and egotistic. 

Fault-finding and complaining should be most 



CHRISTIAN WORSHIP. 247 

carefully shunned. It closes the ears and hearts of 
the hearers, and casts a pall over the spirit of the 
meeting. 

Denunciation and a censorious spirit is, if possible, 
still worse. It exhibits a spirit opposed to the Gos- 
pel, and never fails to do harm. 

Hobbies are unprofitable. Some dwell on hack- 
neyed themes until both themselves and their sub- 
jects are distasteful to the audience. 

Foreign subjects should not be often introduced, 
except as illustrations, or from which to draw les- 
sons of instruction. Experimental religion furnishes 
the fittest themes for exhortations. 

Adulation and excessive praise of individuals are as 
unwise and offensive as harsh criticism and denun- 
ciation; though commendation and approval, when 
called for, are praiseworthy. 

Confessing one's self a very great sinner, parad- 
ing his shortcomings, will be understood as an af- 
fectation of unusual piety. This is not wise exhorta- 
tion. 

V. THE COVENANT MEETING. 

The Covenant Meeting is an orde/ of religious 
service, very generally, though not universally ob- 
served among Baptists. Its observance, however, 
is extending, and becoming more general. In form, 
it is a usage peculiar to our people, but in spirit and 
purpose, it has its counterpart in some of the other 
denominations. Somewhat like the " class-meet- 
ing," it aims to secure some expression of Christian 



248 THE NEW DIRECTORY. 

experience from each Church member present; and 
somewhat like the " preparatory lecture," it pro- 
poses to become a fitting preparation for the com- 
munion of the Lord's Supper, to be observed on the 
following Sunday. 

The origin of this service, in its present form, is 
not known. It was peculiarly valued by the old 
New England Baptists, and traveled West and 
Northwest with the tide of their emigration, more 
than South and Southwest. Its spirit is instinct in 
the fellowship of the Gospel, and the spiritual sym- 
pathy of the Christian brotherhood. The saint, at 
conversion, enters into joyous covenant with Christ, 
and with His people. Whether formally expressed 
or not, every Christian does, on being baptized and 
received to the fellowship of the Church, covenant to 
walk together with the other members, in all sin- 
cerity and godliness, as common heirs of the grace 
of life. This pledge, to love, pray for, and help each 
other, shunning all ungodliness, and living soberly 
and righteously before the world, is the renewed as- 
surance of fellowship, in the bonds of a common 
faith, and the love of a common Saviour, from time 
to time renewed. These covenants of mutual sym- 
pathy and help, had asignificancy amidst the perse- 
cutions of the early martyr age of Christianity, 
which they have not now. The same may be said 
as to the times of persecution, when the early Bap- 
tists of New England endured much cruel opposition 
and suffering inflicted by their fellow-Christians, 
for conscience' sake, and for Christ's sake patiently 



CHRISTIAN WORSHIP. 249 

borne. The renewal of this covenant is with both 
Christ as the Head of the Church, and with the 
members of the body. 

In favor of the covenant meeting, as a means of 
spiritual help and culture, much may be said. If a 
member could attend but one service of the Church 
during the month, that one should undoubtedly be 
the Communion of the Lord's Supper. This is the 
highest expression of piety, and brings the soul into 
most immediate fellowship with its exalted and liv- 
ing Lord. If there be but one other service which 
the member can attend, that other one should be 
the covenant meeting, which anticipates the near 
approach of the commemorative Supper, and reviews 
the vital relationship of the disciple to His Saviour 
on the one hand, and to his fellow-disciples on the 
other. And where the service is so conducted as to 
realize its true ideal, it becomes the most endeared 
to those who attend, and the most spiritually stimu- 
lating and helpful of all occasions of social worship. 

But the covenant meeting, in order to realize its 
benefits, must be made distinctive, and kept true to 
its purpose. The service is unique. It is not a 
prayer-meeting, it is not a lecture service, it is not 
a teacher's meeting. It is for each member. So 
far as all are willing — for there is no compulsion — 
to speak briefly of his religious estate and experi- 
ence, especially during the past month, and in view 
of the approaching Communion. After the usual 
opening exercises, and brief remarks from the pas- 
tor, along the special line of the meeting's purpose, 



250 THE NEW DIRECTORY. 

calculated to be helpful to what follows, the mem- 
bers are expected " to speak to their covenant," or 
in more common phrase, " to renew their covenant." 
This is done in few words by each in turn, by a re- 
newed declaration of their interest in, and fellow- 
ship with, the Church and the Christian life, with men- 
tion of any peculiar experience of joy or sorrow, 
during the previous month. The whole area of 
Christian experience comes under review, as each 
one's meditations. may be led. 

It is not always an easy task to induce an as- 
sembly of Christian people to speak readily and 
freely concerning their own religious experiences. 
Some have so little experience in godliness; some 
are so little accustomed to speaking before others; 
some shrink with such timidity from speaking of 
themselves, that there is probably more difficulty in 
reaching a satisfactory attainment in this service, 
than in any other social meeting. No one is called 
on personally. But some pastors, to save so large 
a loss of time, and to secure a larger number of 
testimonies, have the speaking begin at a particular 
part of the room, and go in order through one row 
of seats after another, till the whole is completed. 
Each one speaks, or declines, as he chooses, when 
the turn reaches him. This plan is a little more 
formal, but a much larger number of testimonies 
will in this way be secured, and usually the effect 
of the meeting is better. Many will have some- 
thing to say when their turn comes, and others im- 
mediately about them have spoken, who other- 



CHRISTIAN WORSHIP. 25 1 

wise would remain silent. And those who are thus 
induced to bear their part in the service find them- 
selves to have enjoyed it vastly more on that ac- 
count. The covenant meeting is held monthly, on 
the week preceding the communion Sunday. In 
cities, towns and villages, it usually takes the place 
of the prayer-meeting for that week, notice being 
given on Sunday, that it may be kept in mind. In 
frontier districts, and sparsely settled country 
neighborhoods, it is common to hold it on Saturday 
afternoon, as more convenient for attendance. In 
such cases it is usual for them, in addition to the 
covenant service, to transact any Church business, 
needful to be done. 

Note i. — To the Articles of Faith, which the churches 
use, there is generally attached a form of Church Covenant. 
This, some pastors are accustomed to read to the Church 
when assembled at the Supper, and to which they give as- 
sent by standing while it is being read, Some read it at the 
Covenant Meeting, as a partial substitute for, or supplement 
to, the meeting. 

Note 2. — It will be understood that with our churches no 
formal pledge, creed or covenant is made compulsory on 
members, either on being received to their fellowship or sub- 
sequently. On making application for membership, copies 
of the articles of faith and covenant are put into their hands 
— or should be — and they are asked to examine them care- 
fully. A general concurrence in these is expected, but no 
pledged conformity is ever exacted. 



CHAPTER X. 

THE CHURCH'S MISSION. 

CHURCHES are Heaven's appointed agencies for 
the salvation of men. For, though it would be false 
and profane to say that men could not be saved 
outside the churches, and without their aid, yet, as 
a matter of fact, but few are converted and saved 
aside from associated Christian effort, as represented 
by the churches, or the zeal of personal piety, as 
nourished and stimulated by them. 

The mission of a Christian Church, therefore, is 
to a " world lying in wickedness," to men " dead 
in trespasses and sins," as the bearer of glad tidings 
to " prisoners of hope," and heralds of the great 
salvation to lost men. In order to accomplish this, 
the Church must sustain a suitable spiritual condi- 
tion, and maintain itself in the faith and discipline, 
the order and ordinances of the Gospel. Indeed, for 
this cause Christ gave Himself for the Church, " that 
He might present it to Himself a glorious Church, 
not having spot or wrinkle, or any such thing; but 
that it should be holy and without blemish." — Eph. 
5 : 27. A carnal, selfish, worldly minded Church 
can never perform this holy mission ; indeed, is 
neither worthy of it, nor fitted for it. 



THE CHURCH S MISSION. 253 

The responsibility of a Church is both corporate 
and personal. As a body it is bound to make its 
influence felt far and near. But the body is what 
the individual units which compose it make it to 
be. Each member, therefore, should strive to be 
and to do what the entire Church ought to be and 
to do, " the light of the world and the salt of the 
earth," " a city set on a hill, that cannot be hid." 
There is work for all, and work adapted to the con- 
dition and ability and capacity of each, however 
weak and humble. Old and young, great and small, 
male and female, have something to do, and some- 
thing that each can do — if there be a heart to do it. 
The efficiency and usefulness of a Church depend 
on each member's filling his own place, and doing his 
own work, so as neither to attempt the work of 
others, nor yet to stand idly by while others serve. 
In nothing, perhaps, are the wisdom and skill of the 
pastor and officers more apparent than in finding 
work for all, and giving something fit and adapted 
for each to do. 

It is a sad and somewhat humiliating reflection that 
so many churches clustered together in communities 
with all the appointments and means of grace at 
their command, and yet that they exert so small 
an influence on these communities — make such 
trifling inroads on the domain of sin, and win so few 
trophies for the truth. The moral influence of these 
institutions of Christianity ought to do more to re- 
press iniquity, and to increase righteousness. The 
results of Church life and action are often more ap- 



254 THE NE W DIRECTORY. 

parent in heathen than in Christian lands. Doubt- 
less the explanation of this is to be found in a lack 
of vital godliness, and for want of a higher standard 
of Christian living among us. 

The common and ordinary means of doing good, 
and the methods of Christian work as now usually 
organized, are as follows : 

I. GOSPEL MINISTRATIONS. 

The preaching of the Gospel, the proclamation 
of pardon and eternal life through faith in Christ, 
is the foremost and the most effective instrumentality 
for the salvation of the world. 

It is divinely ordained, and divinely sanctioned 
and sustained. The command is, " Go ye into all 
the world, and preach the Gospel to every creature. 
And lo, I am with you alway, unto the end of the 
world." — Mark 16 : 15 ; Matt. 28 : 20. The promise 
is, " My word shall not return unto me void, but it 
shall accomplish that which I please, and it shall 
prosper in the thing whereto I sent it." — Isaiah 
55:11. Though an apparently feeble, even an obnox- 
ious agency, yet it is "mighty to the pulling down 
of strongholds." "We preach Christ crucified, unto 
the Jews a stumbling-block, and unto the Greeks 
foolishness; but unto them which are called, both 
Jews and Greeks, Christ the power of God, and the 
wisdom of God." — 1 Cor. 1 : 23, 24. 

I. It is taken for granted, as a matter of course, 
that every Church will support a faithful and an 



THE CHURCH S MISSION. 255 

evangelical ministry among them, for ordinary ser- 
vice in the house of God. This is for the edification 
of the Church itself, and for the instruction and con- 
version of all, old and young, who may be attracted 
to it. A home ministry should be able and faithful, 
and generously sustained. If the nations are to be 
fed, the family at home must be built up and in- 
structed in the purposes of grace. The more the 
saints know and taste of the word of life, the more 
liberally and earnestly will they send living bread 
to the perishing nations. 

2. But there come times in the history of every 
Church, when extraordinary services seem de- 
manded, special occasions indicated by the Spirit's 
movement, and an unusual disposition on the part 
of the people to give heed to spiritual and eternal 
concerns. While all times are times of favor from 
the Lord, and truly times of need with men, yet it 
is clearly manifest that there are times which are 
more hopeful for sowing, and more abundant in 
reaping than others. Such should be specially im- 
proved. 

3. Within the range of every Church, and within 
the parish Hues of every pastor's field, there are cer- 
tain peculiarly destitute places, whic-h are generally 
very much neglected, and to whom few, if any, means 
of grace are furnished. The people cannot, or do 
not attend the churches. If they have the Gospel it 
must be carried to them. And often they are more 
ready and eager hearers of the word than stated 
congregations, surfeited with its abundance. Under 



256 THE NEW DIRECTORY. 

faithful spiritual cultivation such destitute communi- 
ties often become fruitful as the garden of the Lord. 
4. But the world is the field, whose bounds ex- 
tend beyond home, and country and kindred. Be- 
gin at Jerusalem, but do not stop till all nations are 
reached, and every creature taught the way of life 
through Christ crucified. Each Church and each in- 
dividual should feel his obligation to aid in sending 
the Gospel to the destitute the world over. That 
was Christ's purpose and design. For that He died. 
And those who have His spirit will strive to carry 
forward the work He began; and " if any man have 
not the spirit of Christ, he is none of His." 

Note i. — In some of these destitute fields, pastors will find 
some of their most pleasant hours of labor, and some of their 
richest rewards. In such services there will be a sincerity and 
a simplicity hardly expected in the more formal, and often 
perfunctory services of the sanctuary. The hearty welcome 
given to simple truth, instead of cool reserve, or critical 
hesitancy, is quite refreshing to the spirit of a true minister 
of Christ. 

Note 2. — Some churches do, and many more might — and 
ought — sustain a colporteur, or missionary, to labor a part, or 
all of the time in such destitute neighborhoods. Not a few 
able churches support a pastor's assistant to aid in work too 
large and laborious for one man to do in addition to pulpit 
ministrations. Most churches could accomplish tenfold 
more in such ways than they do. 

Note 3. — Great good has been effected by a few churches, 
in developing and putting to use lay-preaching. In almost 
every Church are brethren who possess more than ordinary 
gifts for exhortation, expounding the Scriptures, addressing 
congregations, and conducting religious meetings. Why 



THE CHURCH S MISSION. 257 

should such abilities lie dormant, and find no appropriate 
exercise? They will not push themselves to the front; but 
they can be encouraged to assume responsibilities. It would 
be a great blessing to the churches themselves if such capa- 
ble members should be called into requisition for holding 
meetings in destitute places, and bearing the gospel to those 
beyond the ordinary means of grace. 

II. SUNDAY-SCHOOL WORK. 

In their spirit and purpose, Sunday-schools are in 
harmony with gospel methods of doing good ; 
though, unlike the Church, there is no scriptural 
precept or precedent for their separate and inde- 
pendent organization. 

The churches should provide religious instruction 
for the children and youth of their own families, and 
for the children and youth of other families who may 
be disposed to avail themselves of the privilege, 
quite as much. Particularly should this instruction 
make prominent a study of the Bible. This is the 
one text-book for, and the one purpose of, Sunday- 
school and Bible-class study. It is likely that, so 
far as the local congregation is concerned, next to 
the preaching of the Gospel, the Sunday-school 
is to be ranked in importance as an evangelical 
agency. To what extent its object is realized de- 
pends largely on the course pursued by the super- 
intendent, officers and teachers. 

The influence of Sunday-school work is threefold: 

The direct influence on the pupils in storing their 

minds with religious knowledge, forming their char- 
17 



258 THE NEW DIRECTORY. 

acters to virtue and moulding their hearts to good 
morals. The indirect influence on the homes of the 
pupils, to which they carry their impressions from 
the school; their books and papers to be read, and 
the songs they had learned to sing, to be repeated 
in their own families. The reflex influence on offi- 
cers and teachers, and all who are interested in, and 
work or make effort for, the school. Those who 
are engaged in doing good are benefited as much 
by the effort as those to whom the good is done. 
Hence, those who stand aloof from- any Christian 
service are the chief losers. 

The religious training of the young, both in the 
household and in the Church, is undervalued, and 
too much neglected. The character of men and 
women, and their influence for good or evil in sub- 
sequent life, depends largely on their moral and re- 
ligious training in childhood. Divine wisdom has 
foreseen and provided for this, and has enjoined 
that: " These words which I command thee this 
day shall be in thine heart; and thou shalt teach 
them diligently unto thy children, and shalt talk of 
them when thou sittest in thine house, and when 
thou walkest in the way, and when thou liest down, 
and when thou risest up." — Deut. 6:6, 7. Aside from 
the direct beneficial influence on the young them- 
selves, no greater boon can be conferred on poster- 
ity than to train the rising generation to virtue, 
honor and integrity; and this is most effectually 
done by Christian culture. In accomplishing this, 
the Sunday-school is a potent agency. 



THE CHURCH S MISSION. 259 

I . The Relation of the School to the Church. 

There are in the main three prevailing theories of 
Sunday-school control, somewhat diverse, and not a 
little at variance with each other, each of which for 
the greater part works smoothly, because of the good 
disposition of those concerned in the work. 

First — That the school is created by, dependent on, 
and controlled by the Church, as a part of its legiti- 
mate work. In this case the Church appoints its 
officers, with or without instructions, as it would 
appoint a committee for any other service. Of course 
these appointments would be on consultation with 
the workers, and not in an arbitrary manner. The 
Church is responsible for all expenses incurred, and 
for the general management of the body. The pastor 
is the official head of this, as of all other Church 
work, even though not practically engaged in its 
details. Undoubtedly this is the true normal relation 
of the school to the Church. 

Second — That the school is a benevolent associa- 
tion, like any other organized for a specific purpose, 
not created by, dependent on, or subject to the 
authority of the Church. On this theory, individuals 
inteiested in the work, from the same or from differ- 
ent churches, form themselves into a society, appoint 
their own officers, make their own laws, meet their 
own expenses, and manage their own affairs. The 
Church sympathizes in the work, aids it, if so disposed, 
but assumes no responsibility in connection with it. 

Third — That the school adopt its methods, appoint 
its officers, and administer its government, subject to 



26o THE NEW DIRECTORY. 

the approval of the Church, which holds a veto power, 
and the right of ultimate control in all matters of 
authority. The school is allowed independence with 
non interference, so long as its management meets 
the approval of the Church, but when they differ, the 
Church rules. This method is a modification of the 
two preceding. 

Note i. — In the case of a " home school " — that is, one 
growing out of a given Church, and occupying the Church's 
premises for its service, the first of these plans is the only- 
consistent one; although many home schools are organized 
on the second plan, where the pastor and Church have no 
more authority or control than if it were a temperance soci- 
ety or a literary club. This is all wrong, and the wonder is 
that troubles do not more frequently arise. 

Note 2. — Where schools are organized in destitute regions, 
and sustained by persons from different churches, constitut- 
ing distinctively mission schools, the second method is per- 
haps the only practicable one, since they are the outgrowth 
not of Church activity, but of individual zeal. 

Note 3. — Every Church should feel obligated to provide 
religious instruction, under its own inspection, for its own 
children, and should know what kind of instructors they 
have, and what kind of instructions they receive, in this most 
important part of their education. In such a service the pas- 
tor should lead the way, and insist on its being done, and 
being properly done. 

2. The Continuance of School Service. 

In city schools, formerly, two sessions were com- 
monly or frequently held on Sunday. In a few in- 
stances this practice is continued, but is of doubtful 
expediency. Certainly it is of doubtful expediency 



THE CHURCH'S MISSION. 26l 

in home schools, whatever may be said of mission 
schools. In many thinly populated neighborhoods 
and frontier settlements school exercises are wholly 
intermitted during the rigors of winter weather. In 
not a few this is inevitable, but in many others, no 
doubt, with a little more energy and perseverance, 
they might be continued throughout the year, 
though possibly with a diminished attendance. 

3. Character of the Government. 

A Sunday-school cannot be governed quite like 
other schools. The government must be paternal 
and kind. Corporeal punishments and ordinary pen- 
alties are not resorted to, but moral forces and the 
power of love must rule. Neither should the prom- 
ise of rewards be too freely used. Presents, pic- 
nics and festivals, held out to the pupils as an in- 
ducement to attend, present a wrong and selfish 
motive. Once in a while these have a good effect, 
not as a promise beforehand made, but as a pleas- 
ant enjoyment afterward granted. 

4. Exercises Should be Diversified. 

The exercises should be greatly diversified, in 
which singing should have a large place. Sing- 
ing pleases children, and they readily learn to unite 
in it. It instructs and elevates the sentiments, while 
it softens and subdues the ruder traits and rougher 
passions. Children soon weary of protracted appli- 
cation, therefore the exercises should not be long 
continued in any one direction. It requires all the 



262 THE NEW DIRECTORY. 

versatility of superintendent and teachers to sus- 
tain the interest of the school and' the classes. Of 
course this should not be carried to any such an ex- 
tent as to dissipate serious interest, and make the 
school seem a play resort instead of a place for 
learning. 

5. Books for the Library. 

The books furnished for the children to read and 
take to their homes deserve very special attention. 
It is no easy task to make a judicious selection of 
books for such a use. Good books are one of the 
best appliances for Sunday-school work. But the 
practice of admitting to these libraries so large a 
portion of fiction, even if it have a weak flavor of 
religion, is to be severely condemned. The sickly, 
sentimental love stories, with a little prayer-meeting 
talk interspersed, fifth or sixth rate in literary qual- 
ity, will counteract a large part of the good the 
school will otherwise accomplish. But good books 
are greatly to be commended. For some years 
past periodicals adapted to this use have come 
largely into vogue, and to a considerable extent 
have displaced the libraries. Papers are cheap, and 
being pictorial, are attractive and pleasing. Good, 
sound books will, however, hold their places. 

6. Bible-Class Study. 

This is a similar, not a separate, department of 
religious instruction. These classes contain the 
older and more advanced portions of the youth, 



THE CHURCH'S MISSION. 263 

together with adults, associated for mutual study 
of the Word of God. The formation and support 
of such classes should be encouraged for the great 
advantage to those who compose them, and also as 
a place for the members of lower classes when they 
suppose they have outgrown the proper dimensions 
of their own. 

As this is not a manual on methods of study and 
plans of management, the subject need here be no 
further pursued. 

Note 4. — Since the study of the word of God is the one 
specific object of Bible-school work, the one thing which 
justifies its existence and gives it importance, therefore noth- 
ing should be allowed to obscure that one thing, or inter- 
fere with its successful prosecution. All the arrangements 
of the school should make prominent the lesson, illustrate its 
meaning, and enforce its teaching. 

Note 5. — Nor is it enough that the letter of the lesson be 
comprehended. Teachers should never be satisfied until the 
spirit and power of the truth shall savingly affect the hearts 
of the pupils. An intellectual mastery of the Bible will effect 
but little unless the salvation of the soul be secured. To this 
result should all the labor tend. 

Note 6. — In this field of Christian endeavor the pastor has 
great responsibility and great opportunity. He should exer- 
cise a constant, watchful care and guardianship over it. He 
may, or he may not, become statedly identified with its ex- 
ercises, but he should often visit it, speaking such words of 
cheer and making such suggestions as may seem wise. It 
will make him familiar with the children, and give him influ- 
ence with all. 

Note 7. — Very little should be said in the school, even by 
way of notices, calculated to divert the minds from the one 
purpose for which they are assembled. And the custom in 



264 THE NEW DIRECTORY. 

some schools, of circulating tickets for fairs, festivals, pic- 
nics, suppers, with elaborate notices and explanations, can- 
not be too severely condemned. All religious impressions 
are prevented or obliterated by these captivating devices. 
They should not be permitted ; other opportunities may be 
allowed for them. 

Note 8. — It is to be feared that the Bible itself is becom- 
ing too much a stranger in the Sunday-school classes. So 
much dependence is had on "lesson leaves" and other 
"helps," while the Bible is overlooked as the constant hand- 
book and text-book of the service. In a study of the Scrip- 
tures there is a vast advantage in each teacher and each pupil 
having his ow?i Bible, in searching that, and becoming fa- 
miliar with it. It serves a purpose, but not the same purpose- 
nor one equally important, to read a text or a lesson from a 
slip of paper as from the book itself. 

Note 9. — The school deserves and should receive the 
prayers, sympathies, and sustaining help of the entire Church. 
Parents and other members, not engaged in it, should often 
visit it, and thereby show their interest. It is the least they 
can do, and workers will be cheered by their presence. 

Note 10. — A school may be full of vital activity, while all 
the Church besides may be very dull or very dead. And yet 
it is very foolish and very absurd to say the school is as im- 
portant as the Church, and doing more good. A Church 
may be degenerate, and false to its mission, but still it is a 
divine institution. Even the life of the school is the Church's 
life transferred to, and centered in, that particular department 
of service. Unreasoning enthusiasts make a great mistake 
when they exalt the school at the expense of the Church. 

III. RELIGIOUS VISITATION. 

Religious visitation is an effective means by which 
the churches can further their mission among the 
families of their own immediate field of Christian 



THE CHURCH'S MISSION. 265 

work; at least, such families as are supposed to have 
no Church relations, and to be under no definite re- 
ligious influence. 

It is presumed the minister will visit such house- 
holds, and afford them religious instruction and con- 
solation. But the point here is, that the Church, 
under the leadership of the pastor, should adopt 
some plan for systematic religious visitation carried 
on by private members. The purpose is to hold 
religious conversation with the inmates, read the 
Scriptures, and have prayer; invite them to the 
house of God, and bring the children into the Sun- 
day-school. If in sickness, want, or other misfortune, 
report them to the Church, and furnish such relief 
as may be practicable; especially, as in more needy 
homes, suitable raiment may not be possessed, to 
furnish it. And in any other way that maybe open, 
to relieve temporal necessities to those found to be 
really deserving. 

In no other way can Christians more effectually 
imitate their Lord and Master, who " went about 
doing good," mitigating and removing the temporal 
sufferings of men, that He might the more effectually 
reach their souls with spiritual food. There is no 
more Christly mission for the churches than this, 
and every member can bear some part in it, if there 
only be a willing and ready mind. Hearts oppressed 
with sorrow hunger for sympathy, and welcome the 
counsels of those who will give it. 

This ministry of Christian faith and love cannot 
well be overestimated in its value, both to those who 



266 THE NEW DIRECTORY. 

perform it, and to those who receive it. James was 
right: " Pure religion and undefiled before God and 
the Father is this, to visit the fatherless and widows 
in their affliction, and to keep himself unspotted from 
the world." — James I : 27. And yet how few of 
God's people appreciate this work, or are anxious to 
imitate this most notable feature of the life and char- 
acter of Jesus ! 
As to the method for this service: 

1. Let the whole field, which the Church is sup- 
posed to occupy, be divided into districts, and a cer- 
tain number of families be apportioned to each 
member, male or female, who is willing to undertake 
the service; or, let them go "two and two," which 
is better, and according to the apostolic plan. Let 
these visitors report the results of their mission, from 
time to time, in the social meetings of the Church, 
or at specially designated times, and at the end of 
the year make a full report of the work done, and 
the realized results. Such reports will not only be 
interesting, but cannot fail to stimulate Christian 
activity through the entire body. 

2. But if the Church as a whole cannot be moved 
to such a service, then let the few who are willing, 
agree among themselves to attempt it. The Lord 
will bless the endeavor, and their success will 
stimulate others. Should there be but one or 
two who are willing to make so noble an endeavor, 
let them try the blessed service, and spread the 
result before the Church. The Lord can work by 
few, as well as by many, " And he that reapeth 



THE CHURCH'S MISSION. 267 

receiveth wages, and gathereth fruit unto life eter- 
nal." — John 4 : 36. 

Note i. — Such visits, to serve their purpose, should be 
strictly religious, and not merely social and friendly. Con- 
versation should be had, so far as practicable, with the vari- 
ous members of the family, as to their personal religious wel- 
fare, with reading a brief portion of the Scriptures, and 
prayer, unless circumstances make these exercises inconsistent 
or impracticable. 

Note 2. — The distribution of tracts and other religious 
reading should accompany such visits, and will prove greatly 
beneficial, providing such reading be wisely selected, and 
adapted to their conditions. Bibles should be furnished for 
homes destitute of them. A tract or book left at one visit, 
to be replaced by another at the next, will both interest and 
profit those disposed to read. This is substantially the work 
which tract missionaries, Bible readers, and colporteurs per- 
form with so much success. 

Note 3. — The most needy and the most hopeful subjects 
for such a ministry are the afflicted — the sick, the bereaved, 
those in want, and otherwise the children of misfortune. To 
such, sympathy and help are no empty compliments, but 
blessed realities, and those who bring them will be welcomed 
as ministers of mercy. Temporal mercies bestowed open the 
heart for the reception of spiritual grace to be welcomed. 

Note 4. — Since so large a part of poverty, affliction, and 
distress in social life arises directly or indirectly from intem- 
perance, constant endeavors should be made in all Christian 
work to suppress this fearful evil, and to promote temperance ; 
to win the inebriate from his destructive habits, and save his 
home and household from this terrible curse — a curse which 
falls on women and children with fearful and appalling se- 
verity. 

Note 5. — Cases of sickness and want should be reported 
to the Church, both to stir them to sympathetic cooperation, 



268 THE NEW DIRECTORY. 

and to secure the means of relief, and the Church should, 
according to its ability, furnish temporal aid and relief, thus 
conferring blessings on both the bodies and souls of the un- 
fortunate. 

Note 6. — Such visitation should aim to secure the habit- 
ual attendance of adults on Church services, and of the chil- 
dren at Sunday-school, wherever the preferences of the 
people may lead them ; most naturally, though not neces- 
sarily, where the visitors themselves worship. 

Note 7. — These visits are most profitable if made statedly , 
usually once each month. Then they will be expected, and 
probably will be more impressive. In cases of sickness, des- 
titution, or religious seriousness, or for other reasons, where 
special need demands, or special good is promised, more fre- 
quent calls will be required. When Christians with devout 
spirits become interested in such a work, they will find great 
pleasure, and an abundant reward in it. 

IV. CHRISTIAN LITERATURE. 

Another practicable and effective means for bring- 
ing religious truth in contact with human minds is 
in the use of the printed page; by disseminating a 
sound and salutary Christian literature in the houses 
of the people. Both for the quickening and edifica- 
tion of Christians, and for the profiting of the uncon- 
verted, religious reading is of the greatest impor- 
tance. Every good book or periodical put into 
circulation is a personal and a public blessing. And 
this means of grace is so accessible that none need 
be without it. Aside from the periodical religious 
press, there are numerous societies with abundant 
capital for the purpose, whose only business is the 
publication and circulation of religious reading; and 



THE CHURCH'S MISSION. 269 

that, too, at prices so low as to bring it within the 
reach of all. Our own, as well as other Christian 
denominations, has its publication society, doing 
nobly and well this work, and deserving the utmost 
confidence and the largest patronage. 

1. A few good books should be in every home. 
Many are not needed, and a few can be obtained. 
A few, read over and over until the mind is thor- 
oughly imbued with their spirit, are better than many 
carelessly read, or not read at all. Many families, 
and many Christian families, it is a pity to say, have 
masses of romances, novels, light and injurious read- 
ing, to pervert the taste and poison the minds of 
the children, and few or none of an instructive and 
devotional character. 

2. Church libraries, composed of sound and sub- 
stantial works of general as well as of religious lit- 
erature, are an excellent means for intellectual and 
religious instruction. These serve for adults what 
Sunday-school libraries do for the young. They 
can be entirely free to the congregation, or used at 
a trifling fee, which may go to replenish the list. 

3. Religious periodicals are, if possible, still more 
important than books, not in their intrinsic worth, 
indeed, but because they are so much more easily 
obtained, and so much more likely to be read. The 
cost of a weekly religious paper is so small that few 
are too poor to obtain one, while its value in the 
family is very great. Few things could become 
so efficient an auxiliary to a pastor in his pulpit and 
pastoral work as a really good religious paper in 



270 THE NEW DIRECTORY. 

every family. And a wise pastor will see to it that 
his people are well supplied with such helpers; help- 
ers both for them and him. A reliable denomina- 
tional paper should be in the home of every Church 
family. It is certainly a shame for Baptists not to 
know what is going on among their own people. 

Note i. — An easy and effective method of scattering re- 
ligious truth in a community is by lending good books and 
periodicals from house to house, among those destitute of 
them. Few persons would refuse, or neglect to read what 
was kindly loaned, though they did not care to purchase, or 
even to read, if it were their own. 

Note 2. — If churches, or benevolent individuals would 
pay for copies of papers to be sent gratuitously to those un- 
able to buy — as some do — they would do a good service, and 
one becoming Christian philanthropy. A small fund could 
be raised for this purpose. Such seed-sowing would be 
blessed-. 

Note 3.— Denominational periodicals should be gener- 
ously sustained, and widely circulated. They are maintained 
as the advocates of evangelical truth in general, but espec- 
ially of those distinctive truths, which are denominationally 
cherished, and held as vitally important, and which in this 
way are effectually defended and propagated. 

V. DISTINCTIVE MISSION WORK. 

Christianity is the most emphatic missionary force 
in the world, and every Christian Church is a 
divinely appointed missionary society, of the primi- 
tive type. If every Church were instinct with the 
life of its Divine Head, and true to the purpose for 
which it was instituted, no other missionary organiz- 



THE CHURCH'S MISSION. 271 

ations would be needed to send the Gospel of the 
blessed God to the ends of the earth. In apostolic 
history, no others were known, and yet they went 
everywhere preaching Christ, and filled the world 
with the Gospel of His salvation. 

What has thus far been said as to the mission of 
the churches, has had principal reference to their 
specific but limited work, in the fields where they 
are located. Every Church and every disciple, 
however, is under bonds to Christ to aid in carrying 
out, and fulfilling the great commission, " Go into 
all the world, and preach the Gospel to every 
creature? No Church can hope for prosperity at 
home unless it strives to give the means of salva- 
tion to all men. He that waters others shall him- 
self be watered. And they that withhold more than 
is meet will find it tending to poverty. 

It is a fallacy with which many curse themselves, 
to say that they have hard work to sustain their 
own Church, and therefore cannot help others. They 
that withhold from others who need, dry up the 
fountains of their benevolence, and have less for 
themselves, instead of more. He who alone can 
give the increase, prospers those who trust and 
honor Him. The churches that do not sympathize 
with, and aid missionary endeavor, are never very 
flourishing or prosperous. The missionary churches 
are uniformly the most honored and useful, whether 
rich or poor, large or small. 

We have our missionary societies, for both home 
and foreign Christian service, in their various de- 



2?2 THE NEW DIRECTORY. 

partments doing grand and most effective work, 
having a long and honorable history of good deeds, 
and noble successes. They possess all the ap- 
pliances for the most effective and economical 
prosecution of their gracious enterprises. Their 
service commands our confidence, and we know 
their work is in harmony with gospel purposes. 
The churches are bound to give these societies their 
sympathies, their prayers, and their generous pe- 
cuniary support. Thereby they help to give the 
knowledge of salvation to those beyond the reach 
of their individual endeavors. The success which 
has attended the missionary work of American Bap- 
tists, through these societies, both in our own coun- 
try, and in foreign lands, is most amazing, and testifies 
unmistakably to God's blessing on the work, and the 
favor with which He regards the methods pursued. 
In all that is said or may be said it must be con- 
stantly borne in mind that a very large responsibil- 
ity does and necessarily must rest on the pastors. 
For such purposes is the pastor made overseer of 
the flock, to instruct in duty as well as in privilege, 
and lead on to the discharge of every obligation. 
Few churches will be missionary churches if the 
pastors feel no interest in such work, and do not 
stimulate them, propose plans, impart information, 
and lead the people forward. With a pastor to do 
this faithfully, few churches would fail or fall short 
of a good degree of effectiveness. 

Note i. — In most of our churches there are missionary 
and other benevolent societies of various kinds, acting in 



THE CHURCH S MISSION. 273 

concert with larger external societies. The wisdom and ex- 
pediency of this course may well be questioned. Indeed, it 
is a humiliating confession that it is the apathy of the 
churches touching the objects contemplated, which at all 
justifies the existence of such organization within them. 
They, at times, accomplish great good, and their intention is 
always good. But the Church was instituted by Divine Wis- 
dom for these very purposes, and is an organization better 
fitted for their accomplishment than any other can be. 

Note 2. — It is to be feared that the churches find relief 
from a sense of their legitimate obligation, and throw the re- 
sponsibility of benevolent action on supplementary organiza- 
tions. This should not be done. In such a case, " let every 
man bear his own burden. " A Church cannot alienate its 
duties any more than its privileges, nor transfer to others its 
obligations, and still be guiltless. 

Note 3. — In some churches there are so many interior 
organizations that the Church proper is well-nigh lost sight 
of, covered up and submerged by these secondary circles. 
This cannot be wise, nor according to the Founder's plan. 
They abstract the vitality of the parent body, and concen- 
trate the active energy of the whole around their specific 
parts ; they, therefore, leave the remainder of the Church in 
apathetic inactivity, as but the segments of a circle, of which 
these societies are the vital centre. 

Note 4. — Another difficulty, possible in such circum- 
stances, is that these specific circles tend to restrict and localize 
benevolence, by confining all their endeavors each to one 
special department, overlooking for the time all others. It 
makes specialists in good works of the members of each 
separate society. No doubt more work is done, and more 
money is raised for that one object by making it special. 
But whether that is the best training, particularly for young 
Christians, is a question. The benevolence of the gospel, 
and the impulses of the new life are as broad and varied as 
the wants of humanity, and the opportunities offered for do- 
18 



274 THE NEW DIRECTORY. 

ing good. The including whole should be regarded, while 
the included parts may be held in special remembrance. 

Note 5. — Is there not. for all this energy and working 
power — which certainly should not be repressed nor discour- 
aged — a better way ? If a Church will do nothing for mis- 
sions, or any other Christian work, except poorly to sustain 
its own languid life, let those who feel impelled to do more, 
instead of forming a separate organization for the purpose, 
labor to inspire the pastor and other members with their 
own enthusiasm, and if they cannot be moved, then let them 
go to work personally, with agreement but without organiza- 
tion ; do what they can to stimulate others ; raise what 
money they can for the purpose ; make a report of their do- 
ings, at the close of a prayer-meeting ; seek the cooperation 
of others, and continue this course for a while. It would not 
be long before the whole body, instead of a fraction of it, 
would be interested and moved to recognize the need, and 
work for it. 

VL MORAL REFORM SOCIETIES. 

What relation does a Church sustain to the vari- 
ous reformatory movements, supported by organiza- 
tions which contemplate the suppression of specific 
vices, and the confirmation of specific virtues, but 
which are not expressly religious in their purpose ? 
Such societies exist for the suppression of intemper- 
ance, Sabbath-breaking, gambling, licentiousness, 
and other vicious and corrupting practices. 

A Church is a society emphatically for the sup- 
pression of all vice and for the encouragement of 
all virtue. And no person should be admitted to, 
or retained in, its fellowship who will not both agree 
to, and walk by, this rule. If the churches were loyal 



THE CHURCH'S MISSION. , 275 

to their duty, and true to their mission, they could 
do more for the suppression of immoralities than 
any other organization. But, as it is, no doubt 
some forms of moral evil can be better antagonized 
by distinct organizations, where all are of one mind 
concerning the object to be accomplished. The 
confession must be made, however mortifying, that 
in some churches there are members, who, for per- 
sonal reasons, do not like to hear much said on the 
temperance question, and some ministers there are 
who lack courage to say much on it; while the souls 
of others burn with zeal to do something to suppress 
the fearful evils of intemperance. 

Since churches, as such, cannot identify them- 
selves organically with other societies, they should 
in every consistent way give their moral support to 
encourage' such endeavors, as well as pray for their 
success. All that any moral society professes, the 
Church professes; and the Church professes more 
— not only to conserve the morals of society, but to 
save the souls of men. Only let them be true to 
their profession. They can well give their " God 
speed " to every individual, and to every organiza- 
tion which honestly strives to do good in the world. 

Note i. — It is often a serious question, how far a Church 
member may consistently identify himself with societies 
whose object is the suppression of prevailing moral evils. 
Certain it is that every Christian should encourage, and, so 
far as practicable, aid every good enterprise. It is equally 
certain that no Church member should favor any alliance with 
outside associations, however good their intent, which will 



276 THE NEW DIRECTORY. 

interfere with his most faithful performance of duty in the 
Church. There his first service is due. The claims of the 
Church are paramount and imperative. The man who can 
be false to his Church, while he is faithful to other fraterni- 
ties, shows how unworthy he is to bear the Christian name. 

Note 2. — The moral reform societies are not inimical to 
Christianity or to the churches ; certainly not so far as their 
objects are concerned, whatever unwise and fanatical mem- 
bers may sometimes affect to be. With many mistakes they 
have done great good, and will do much more. With the 
prevailing indifference, on the part of churches, to these 
moral issues, Christian men can often work more hopefully 
through them, than in any other way. 

Note 3. — As to the propriety of Church members connect- 
ing themselves with secret societies, this is to be said : that 
whether such societies be good or bad in themselves, all the 
advantages they propose can be obtained in less objection- 
able ways, since on the part of many there are strong objec- 
tions to them. It is not a Christian act to grieve brethren 
for the sake of some slight personal gratification. To minis- 
ters of Christ this reason applies with double force. Why 
they should wish to be identified with secret organizations it 
is impossible to see. Such a step seems quite beneath the 
dignity of the high office of the heralds of salvation. Their 
company is, of course, earnestly sought for to grace these 
secret conclaves, but why should men in such positions de- 
sire to hold offices with high-sounding titles though with 
empty honors, or with childish vanity wish to be decked out 
with tinsel and showy trappings ? Christian ministers should 
possess a holier ambition. Oath-bound societies of all 
kinds should be greatly deprecated by Christian men. 



CHAPTER XI. 

THE CHRISTIAN MINISTRY. 

Few questions can be so vitally important to any 
Church, whether as relates to its own peace and 
prosperity, or to the success of the work it is ap- 
pointed to do, as that of the kind of ministry which 
shall serve and lead it. 

No greater blessing can be granted of Heaven to a 
Church than a capable, judicious, pious pastor; and 
no greater calamity can befall one than to have an 
incompetent, unfaithful, secularized, and worldly 
minded minister. The people naturally contemplate 
the office with feelings of reverence, and conse- 
quently regard the incumbent with very great def- 
erence, to say the least. The young, in a special 
manner, consider what he says as true, and what he 
does as right. The position commands high regard, 
for the minister is looked upon not only as a teacher, 
but as an example. He is, therefore, accepted as 
the one who is to illustrate, by his private walk and 
public deportment, the doctrines and morals which 
he inculcates from the pulpit. 

The old prophet's declaration, "like people, like 

priest," is as true now as when Hosea uttered it. 

277 



278 THE NEW DIRECTORY. 

For where the people have freedom of choice, and 
select their own pastors, they will choose them on 
the plane of their own religious thinking and acting. 
Moreover, there is a constant tendency, on the part 
of the preacher, to keep somewhere near the stand- 
ard of the people. It requires a heroic effort for the 
pulpit to rise far above the level of the pews, as to 
Christian teaching and consecration, and he who 
long sustains himself in that position may expect, 
sooner or later, to hear the mutterings of dis- 
content. But then, contradictory as it may seem to 
be, the converse of the prophet's epigram is equally 
true: "like priest, like people." Indeed, this is the 
form in which the proverb is usually quoted by the 
laity, as a salient thrust at an unfaithful or incompe- 
tent pastor, supposing they are quoting Scripture. 
The implication is, that if the Church is not right, 
it is the fault of the pastor. To a large extent this 
may be true, and the censure just. For, to a large 
extent, by faithful, judicious, and persistent en- 
deavor, a godly pastor can mould and win the 
Church to a higher standard. To that extent will 
the spirit of all-powerful grace work with him and 
for him, while an unworthy and carnally minded 
man in the pulpit will surely degrade and lower the 
standard of piety among his people to somewhere 
near his own. 

The old prophets — notably Jeremiah — represented 
the people of Israel under the similitude of a flock, 
led, and fed, and guarded by shepherds, called pas- 
tors. It was a promise of peculiar favor by Jehovah, 



THE CHRISTIAN MINISTRY. 279 

that He would give them pastors after His own 
heart; while the lamentation over some of their heav- 
iest calamities was, that the shepherds destroyed 
the flock, and fed themselves instead. The same 
figure Jesus used when He declared Himself to be 
the Good Shepherd that gave His life for the sheep. 
The relationship between pastor and people is inti- 
mate, vital, and sacred. Woe to the churches and 
the cause of Christian truth, when they have not a 
faithful, capable, and spiritual ministry! 

Christian congregations under the control of State- 
churchism, or subject to ecclesiastical domination, 
cannot choose their own pastors, but receive such 
as are sent them. All the currents of religious life 
stagnate under such a system. It is one of the first 
and most important fruits of religious liberty and 
Church independency, that congregations of Chris- 
tian worshipers can elect their own religious teach- 
ers. They may make mistakes, but £hey insist on 
the right, and they will not willingly submit to the 
dictation or control of others in this regard, either 
from civil or ecclesiastical authority. This is a point 
Baptists have always emphasized, maintaining this 
as well as other expressions of religious freedom 
for the individual Church. 

The ministry is of divine appointment, and its 
purpose is to instruct and edify the Church, and to 
bear the knowledge of salvation abroad to the 
world. As a means and medium of spiritual good 
to men, the Gospel ministry stands preeminent; it 
is without a parallel among beneficent agencies. 



280 THE NEW DIRECTORY. 

Every true disciple is under obligation to preach 
the Gospel according to his ability and opportunity; 
but the economy of grace anticipated the need of 
special leaders and teachers for the congregations of 
the saints, and the Spirit of God moves on and fits cer- 
tain men for the work, while the providence of God 
develops and calls forth their ministry. It is all under 
the direction of the chief Shepherd and Bishopof souls, 
who sends among His people the under-shepherds. 
This work He began while among men. He " or- 
dained twelve, that they should be with Him, and 
that He might send them forth to preach." — Mark 
3 : 14. Also, " After these things, the Lord ap- 
pointed other seventy also, and sent them two and 
two before His face into every city and place, 
whither He Himself would come." — Luke 10 : 1. 
And His final instructions, as He was about leav- 
ing them, were: " Go ye, therefore, and teach all 
nations, baptizing them in the name of the Father 
and the Son and of the Holy Ghost; teaching them 
to observe all things whatsoever I have commanded 
you, and lo, I am with you alway, even unto the 
end of the world. Amen." — Matt. 28 : 19, 20. 

I. HOW THE MINISTRY ORIGINATES. 

Does the ministry grow out of the churches, or 
the churches out of the ministry ? These are ques- 
tions which require thoughtful care to answer cor- 
rectly. Which is first in the order of time, and ac- 
cording to the genius of the Gospel ? 



THE CHRISTIAN MINISTRY. 28 1 

Where the Gospel is proclaimed, converts will be 
made and churches will arise. Converts will asso- 
ciate, will assimilate, will aggregate, and so become 
churches. These are the sheaves brought together 
on the harvest field, and bound in bundles for the 
Master's use; the fruit of the seed-sowing. Also, 
where there are churches a ministry will be devel- 
oped. Jesus preached the Gospel of the kingdom, 
and disciples were gathered — gathered and assimi- 
lated, and held together as a band by the attraction 
of His personal presence and influence. A Church, 
we may say, inchoate and unorganized; but still, to 
all intents and purposes, an ekklesia, called out 
from the world and concentred about Himself. The 
centripetal force of their fellowship did not die with 
His removal from among them. They kept together 
after His death, and especially after His resurrec- 
tion. At the Pentecost the number of converts in- 
creased, under the preaching of Peter, by the power 
of the Spirit; the Church became more clearly de- 
veloped, and more definitely organized. With the 
increase of the Church the ministers increased, 
until, not very long after, on the breaking out of 
persecution, they went everywhere, preaching Christ. 
Heralds of the glad tidings were multiplied; they 
were begotten of the Spirit and born of the Church 
in such abundance as the occasion required. 

Thus has it ever been, and thus must it ever be. 
Our ascended Christ furnishes for the churches, and 
from the churches, the only true Gospel ministry. 
They are not by natural descent of one appointed 



282 THE NEW DIRECTORY. 

lineage, as was the Aaronic priesthood, from the 
loins of Levi — born with a prescriptive right to the 
sacred office. They are not to be assigned by either 
civil or ecclesiastical establishments to the "cure 
of souls," with only a perfunctory knowledge of, and 
fitness for, the place. " When He ascended on high 
He led captivity captive, and gave gifts to men. 
He gave some apostles, and some prophets, and 
some evangelists, and some pastors and teach- 
ers." — Eph. 4 : 8, n. These were Christ's "ascen- 
sion gifts " to His churches, and these He continues 
to bestow, in one form or another, on the churches 
and the world. 

II. CLERGY AND LAITY NOT PRIMITIVE. 

It is well to bear in mind that the distinction 
which has for ages prevailed in Christian society 
between clergy and laity is not primitive; was not 
known in the apostolic age. There was an apos- 
tleship and a discipleship, but no clerical caste, 
separated by a wide gulf of sacramental ordination 
from the common people. The Holy Spirit work- 
ing in each believer developed those gracious quali- 
ties which were profitable to the edifying of the 
body of Christ. All alike constituted a holy and a 
royal priesthood, "ordained to offer spiritual sacri- 
fices unto God." The churches chose for their pas- 
tors and teachers such of their own members as 
exhibited the needed qualities which fitted them for 
the positions. 



THE CHRISTIAN MINISTRY. 283 

Dr. Bloomfield says : 

." But when, in the next generation [after the first], it was 
thought expedient that presbyters should be confined to 
their sacred duties, and kept apart from all secular occupa- 
tions — which, by the way, occasioned the two classes of 
clergy and laity — then ordination would become a much 
more solemn affair." — Com. on Acts, 14: 23. 

Dean Stanley says : 

" In the first beginnings of Christianity there was no such 
institution as the clergy; and it is conceivable there may be 
a time when they shall cease to be." — Christian I?istitutio?is, 
p. 173. N. Y., ed. 1 88 1. 

Dr. Coleman says : 

" There was then no such distinction between clergymen 
and laymen." "They were all equally the priests of God." 
" The first instance of the distinction of the clergy and laity, 
as separate orders of men in the Christian Church, occurs in 
Tertullian, at the beginning of the third century." — Ancient 
Christ. Ex., pp. 93-107 

GlESELER says : 

" There was yet [in the apostolic age] no distinct order of 
clergy, for the whole society of Christians was a royal priest- 
hood."—^. Hist., Vol. I., p. 58. 

SCHAFF says : 

" The Jewish and the Catholic antithesis of clergy and 
laity has no place in the apostolic age." — Hist. Christ. Ch., 
Vol. I., p. 131. 

Fisher says : 

" The basis of ecclesiastical organization was the fraternal 
equality of believers. * All ye are brethren.' Instead of a 



284 THE NEW DIRECTORY. 

sacerdotal order, there was a universal priesthood." — Hist, 
Ch. Church, p. 33. 

RIGALTIUS, SALMASIUS, Selden, and others, 

assert the same as cited by Bingham, who finds the ear- 
liest historical evidence of the distinction of clergy and laity 
in the third century after Christ. — Ancient Christ. Ch., B. 
I., chap, 3. 

III. THE PURPOSE OF THE MINISTRY. 

The general purpose contemplated by the ap- 
pointment and sustenance of an official ministry in 
the churches is clearly enough defined in the popu- 
lar mind, and well enough understood by the pre- 
vailing customs of religious society : to shepherd 
the flock, to instruct congregations in religious truth, 
and guide the churches as to internal order and the 
practical activities of Christian life. But, to be more 
specific, it may be said the ministerial purpose is 
twofold : the edification of saints and the conver- 
sion of sinners. Or, to reverse, and perhaps make 
more natural the order, the conversion of men, and 
then their instruction and upbuilding in the faith of 
the Gospel. Thus did Jesus, in His farewell injunc- 
tion, command His disciples to go forth, preach the 
Gospel, disciple men, baptize them, and then teach 
them to observe all things whatsoever He had com- 
manded them. 

Not infrequently extremists are heard to say that 
there is nothing comparable to the conversion of 
souls; that is the one great object of preaching. It 



THE CHRISTIAN MINISTRY. 285 

is allowed to be one great object, but not the only 
one to the exclusion of the other. Both should be 
constantly sought, and devotion to one does not 
exclude the other. It is quite supposable that God 
may be as much glorified and the world as much 
blessed by the development of character, the en- 
largement of graces, and the increase of good works 
on the part of believers, as by the addition of con- 
verts. Read the epistles to the churches, and see 
how much is said about edifying the body of Christ; 
about growth in grace; about perfecting the saints 
in holiness; about being filled with the Spirit. The 
truth is, when Christians are living in the fullness of 
the blessing of the Gospel, and exhibiting the life 
of Christ, sinners will be converted. The ministry 
will be crowned with divine success. 

There is a passage in Paul's Epistle to the Ephe- 
sians on this subject, the force and comprehensive- 
ness ofw r hich is only equaled by the beauty of its 
diction, and the vivid imagery employed. After 
saying that Christ gave gifts, some to be apostles, 
prophets, evangelists, pastors and teachers, he 
states for what purpose these gifts were bestowed; 
namely, " For the perfecting of the saints, for the 
work of the ministry, for the edifying of the body of 
Christ : till w T e attain unto the unity of the faith, and 
of the knowledge of the Son of God, unto a full- 
grown man, unto the measure of the stature of the 
fullness of Christ." — Eph. 4 : 12, 13. How grand 
the conception of an advancing Christian growth, 
under the culture of pastors and teachers, even to 



286 THE NEW DIRECTORY. 

the attainment of a " perfect man;" not a perfect 
angel, but a perfected humanity in Christ ! How 
sublime the upward sweep of Christian develop- 
ment, from the inchoate believer in the infancy of his 
new life, along all the planes of development, until 
finally the full purpose is realized in the " measure 
of the stature of the fullness of Christ ! " 

IV. A CALL TO THE MINISTRY. 

If the spiritual life of the churches is to be main- 
tained, and the power of godliness to be preserved, 
a divine call to the work of the ministry must be in- 
sisted on by the Churches. 

It is not enough that a man — young or old — has 
piety, and ability, and education; that he possesses 
a facility in the use of language, and can address a 
congregation with ease and interest, both to himself 
and to them. Nor is it enough that he has an ear- 
nest desire to do good. All this maybe, and yet he 
may not be called to the sacred office. All these 
are important, but not of themselves sufficient. It 
must not be the mere choice of a profession; nor 
the dictate of an ambition which looks to the pulpit 
as a desirable arena for achieving distinction, nor 
even as the best field for usefulness. Nor must it 
be a yielding to the opinions or persuasions of over- 
partial, but, it may be, injudicious friends. A true 
calico the work of the ministry must rest on more 
solid ground than any or all of these evidences. 

" No man taketh this honor unto himself; but he 



THE CHRISTIAN MINISTRY. 287 

that is called of God, as was Aaron." — Heb. 5 : 4. 
He that would lawfully enter upon this work must 
do it from a deep, abiding and unalterable conviction, 
wrought into his soul by the Holy Spirit, that such 
is the will of God concerning him; and that noth- 
ing else is, or can be, the work of his life, whether it 
may bring joy or sorrow, prosperity or adversity. 
He that can follow any other pursuit or profession 
with a peaceful mind, and a conscience void of of- 
fense, should never enter the ministry. This inward 
movement and monition of the Spirit does not cease 
with a single impression, nor subside with a single 
occasion; but it continues usually through weeks 
and months, and perhaps years, holding the mind 
to this one conviction; not always continuously, but 
from time to time, calling it back from all other pur- 
poses and plans to this conviction of duty. 

As this conviction of duty is slowly working its 
way into the soul, various emotions are excited. 
Not unfrequently the mind revolts at what seems 
the inevitable conclusion, and sometimes violently 
rebels against it. The thoughts of unfitness for the 
work; the apparent impossibility of being able to 
secure the proper qualifications; the fact that many 
cherished plans for life, which seem to promise 
more of pleasure and of profit, must be abandoned; 
and, what to some minds with noble instincts is 
most of all humiliating and painful, that if one en- 
ters the ministry he must become dependent on 
others, in a certain sense, for his living, and subject 
to their caprices in many ways for his comfort. 



288 THE NEW DIRECTORY. 

The temptation to sink his personal independence, 
so as not to antagonize the opinions of his hearers, 
and to modify messages of truth, rather than offend 
the ignorance or the prejudices of those on whom 
he is dependent, to an over-sensitive nature become 
difficulties of no ordinary magnitude. But through 
it all the Spirit holds the mind true to its destiny, 
until at length it submits, silences every objection, 
sacrifices every consideration, accepts every con- 
dition, and yields implicit obedience to the divine 
call. Then a new peace fills the soul, and light 
from a new horizon irradiates all its sphere. 

The evidences of this divine call are various. The 
most convincing is that just named, where the Spirit 
works the ever-deepening conviction into the soul, 
that it must be so. Another sign is that the mind 
is being led into a fruitful contemplation of the 
Scriptures, whose spirit and meaning, whose deep 
and rich treasures of truth are unfolded and made 
plain to an unusual degree. An increasing facility 
of utterance in addressing religious meetings, es- 
pecially when attempting to explain and enforce 
particular portions of the word, is another evidence. 
This, however, is not uniform, owing to many 
causes. For sometimes, instead of joyous liberty, 
every thing seems dark and confined. Particular 
cases, either on the one side or the other, are not 
so much to influence the judgment as the general 
trend and current of these tokens. Still more, if one 
has been divinely called to this work, there will 
soon rise a conviction of the fact in the minds of 



THE CHRISTIAN MINISTRY. 289 

pious and prayerful people. All truly spiritual 
saints are, in a sense, prophets to discern spiritual 
things. If they be interested in, and profited by, 
the exercise of such gifts, that facts itself goes far to 
establish the call. 

And further: if one be divinely called to preach 
the Gospel, Providence will open such ways of 
needed preparation for the work, as may be best in 
the circumstances. Precisely what that fitting 
preparation may be, it is impossible here to tell. It 
should be the best that can be secured. But there is 
a great variety of fields, and of conditions of work, 
and an equal variety of ability, and of intellectual 
preparation is needed to fill them. There may be 
difficulties in the way; but let not the young man 
who believes himself called to this service, be im- 
patient, nor too hasty. Let him "wait on the Lord," 
observe the indications of Providence, and not run 
before he is sent. Our Lord Himself waited in pa- 
tient preparation till He was thirty years of age, be- 
fore entering upon His public ministry; and that, 
too, when He was to have but three short years of 
active service afterward. Let the young man im- 
prove his gifts as occasion offers, and wait; sooner 
or later he will become satisfied, as will also his 
brethren, whether or not he is called to preach. 

Note i . — It is not an evidence of a call to the ministiy, that 
the heart sets itself in persistent rebellion against the moni- 
tions of the Spirit. So commonly is this resistance to the 
gracious movement felt, that some seem to think they lack 
good evidence of such a call, unless they stoutly fight against 
19 



290 THE NEW DIRECTORY. 

God. On the other hand, some of the most devout and use- 
ful men in the ministry did most earnestly desire the sacred 
office, though feeling themselves unworthy of it, and unfit- 
ted for it. Paul said, " If a man desire the office of a bishop, 
he desireth a good work." 

Note 2. — Any man whom God has not called to that 
work, will find the pulpit the most difficult and disastrous of 
all positions, and the work of the ministry the most irk- 
some and uncongenial. No hope of gratifying a carnal am- 
bition, no expectation of praise for learning or eloquence 
can mitigate the uncongenial burden of a service in which 
the heart is not enlisted. 

Note 3. — Young men exercised on this point, as to the 
choice of the ministry, should not attach too much impor- 
tance to the flattering encouragements of ardent, and over- 
partial friends, whose judgments may not be as sound as 
their impulses are generous. Nor, on the other hand, should 
they be too much discouraged, if any throw stumbling-blocks 
in their way. Let them carefully weigh all things, pray for 
divine direction, and decide the question according to their 
best light. 

V. THE PERPETUITY OF ITS OBLIGATIONS. 

Is the obligation involved in a divine call of per- 
petual force ? Or may a man called to that work 
leave it for some other profession or calling at his 
option ? Is a man " once a priest, always a priest?" 
Or ma}' there be a demission of sacerdotal functions ? 

This is a question in which our churches have not 
so much interest as men already in, and candidates 
for, the office would naturally have. It is, however, 
admitted almost universally by evangelical Chris- 
tians, that such a call is of perpetual obligation. It 



THE CHRISTIAN MINISTRY. 291 

is manifest that if divine authority puts a man into 
the ministry, the same authority is requisite to direct, 
or give permission for him to leave it and enter 
upon some other work. There are, no doubt, men 
in the ministry who never ought to have entered it, 
and who would confer the greatest possible benefit 
on the churches and the cause by leaving it. There 
are doubtless many instances in which men are in- 
capacitated by sickness, or other causes, for a dis- 
charge of its duties. Providence clearly indicates 
that such should seek some other sphere of service, 
where they can still be useful, and yet secure sup- 
port for a dependent family. In such cases of mani- 
fest necessity, temporary diversion from exclusive 
ministerial labor would be not only permissible but 
commendable, and perhaps even imperative. 

But young men, looking to this calling, should re- 
gard it as a life-long service, and not consider a 
change to a more lucrative or less laborious pursuit as a 
possible contingency. Providential causes may arise 
where temporarily the active duties of the ministry 
— especially of the pastorate — may be remitted, to 
be resumed when the obstacles are removed. But 
how one, who believes himself called of God to 
preach the Gospel, can quietly and conscientiously 
devote himself to other callings, secular or semi- 
secular, without such providential compulsion, it is 
difficult to understand. And there are many of 
our ministers, men of sound health, and ability for 
usefulness, who have abandoned pastoral service for 
these side issues; positions for which laymen would 



292 THE NEW DIRECTORY. 

be quite as competent, and often better fitted. It is 
not a sufficient answer to say that these posts are 
important and useful spheres of service. All that 
may be true, and they may have peculiar qualifica- 
tions for the places, but it was not for these, or such 
as these, they professed to have been called, and to 
which they were ordained and set apart. If they 
were mistaken in their original purpose, it is well 
they have made a change. 

Note 4. — The question may arise, How far is it allowable 
for a minister to engage in outside work for the sake of added 
gain, while holding a pastorate and receiving a salary from 
the people? Though no general answer can be given that 
would meet every case, yet it is safe to say that no outside 
work should be engaged in that will in any way interfere with 
a full and faithful discharge of his duties to the Church and 
congregation of his charge. If they give him a respectable 
support he should devote his best energies to them. 

Note 5. — But it often happens in small and feeble congre- 
gations, especially in frontier settlements and rural districts, 
that congregations cannot — or think they cannot — support a 
pastor, and he is obliged to supplement a scanty salary from 
other sources. This is right not only, but most commend- 
able in such cases. It should, however, be done not for 
gain, but for godliness, that he may be the better enabled to 
preach the Gospel, and give his family the comforts of life. 
Paul worked at his trade of tent-making, that he might the 
better be able to preach Christ. 

VI. THE SPHERE OF MINISTERIAL LABOR. 

A minister is not necessarily a pastor. If a min- 
ister have not a pastoral charge, to whatever field 



THE CHRISTIAN MINISTRY. 293 

he may be designated, there lies his first and chief 
obligation for service. If he be a pastor, his Church, 
and congregation, and the community about him 
constitute his principal sphere of ministerial labor. 
To neglect them would be disloyalty to his Church, 
and to his Lord. Unless that be cultivated with fi- 
delity, zeal, and a good degree of devotion, he need 
not expect any great amount of success. Nor yet 
need he expect that his work will be greatly appre- 
ciated, or widely demanded. He should, however, 
countenance and aid, to the extent of his ability, 
every good word and work, consistently with his 
duties to his own people. His nature should vibrate 
in sympathy with all endeavors made to ameliorate 
the sufferings of humanity, to suppress vice, and ele- 
vate virtue everywhere. He should stand the friend 
and abettor of missions, temperance, and of every 
virtue which the Gospel inculcates and promotes. 
He would be unfaithful to his holy trust, should he 
stand quietly by, without a hand to help in giving 
the means of salvation to the world, for which Christ 
died; should he remain unmoved amidst the ravages 
of sin, and not strive to withstand them; should he 
be indifferent to the ignorance of a world lying in 
wickedness, and not labor for its enlightenment. 

It sometimes happens that pastors can, in special 
emergencies, render needed and valuable aid to 
other pastors in times of great discouragement or 
of special religious interest. Other occasions will 
arise when incidental aid can be rendered a good 
cause outside the limits of his ordinary duties, with- 



294 THE NEW DIRECTORY. 

out injury to other interests. And yet the apostolic 
injunction must continue to be the pastor's guide: 
"Take heed unto yourselves, and to all the flock, 
over which the Holy Spirit hath made you over- 
seers; to feed the Church of God, which He hath 
purchased with His own blood." — Acts 20 : 28. 

VII. THE SOURCE OF MINISTERIAL AUTHORITY. 

Whence does the minister derive his authority for 
the exercise of ministerial functions ? For preach- 
ing, administering the ordinances, and other pre- 
rogatives ? "For no man taketh this honor unto 
himself." — Heb. 5 : 4. 

Whence is it then ? Not from the Church, for no 
Church holds in itself any such authority to bestow. 
Not from a Council, since councils possess no ec- 
clesiastical authority. Not from the State, for the 
State has no right of interference in matters of faith 
and conscience, and possesses no control over, or 
authority in, ecclesiastical affairs. The minister, 
therefore, derives his credentials as a preacher of 
righteousness, and the right to minister as a priest 
in spiritual services from no human source, but di- 
rectly from Christ, the great Head of the Church, 
by the witness and endowment of the Holy Spirit; 
He who calls, endows and authorizes. He sends 
forth His heralds with authority to preach the Gos- 
pel to the end of the age. 

All that a Church or a Council can properly do is 
to recognize, and express approval of a man's en- 



THE CHRISTIAN MINISTRY. 295 

tering the ministry. The force of ordination is simply 
a recognition and sanction, in a public and impress- 
ive manner, of what is believed to be the divine 
appointment of the candidate to the sacred office. 
The object of Church and Council action is not to 
impart either ability or authority to preach the Gos- 
pel, for these they cannot give; but to ascertain if 
such ability and authority have been divinely given, 
and if so, to approve their public exercise. If not in 
so remarkable a manner, yet probably just as really 
is every true minister called and invested as was 
Paul: " But when it pleased God, who separated me 
from my mother's womb, and called me by His 
grace to reveal His Son in me, that I might preach 
Him among the heathen; immediately I conferred 
not with flesh and blood." — Gal. 1 : 15, 16. 

Note 6. — Any one who believes himself called and author- 
ized of God to preach the Gospel, as one under law to Christ, 
and ultimately accountable to Him alone, has a right to 
preach the Gospel, though churches and councils should op- 
pose his course. But he would not have the right to preach 
in any congregation without their consent. 

Note 7. — The right of any man to be the minister and 
pastor of any particular Church is derived from that Church 
itself. No man, no body of men can make him a minister to 
them without their consent. While on the other hand, if 
they so determine and choose him, he' is a minister to them 
though councils and churches should forbid it. Others are 
not obliged to recognize or fellowship them or him, but 
they cannot interfere with them. A man's right to preach 
the Gospel, and administer the ordinances comes from God 
alone ; a man's right to do this in any particular Church 
comes from that Church alone. 



296 THE NEW DIRECTORY. 

Note 8. — But suppose a man believes himself called to 
preach, and insists on the exercise of that right, while the 
Church of which he is a member, after long and careful con- 
sideration, is convinced that he is mistaken in his convictions, 
and that he ought not to undertake the work. The Church 
has its authority, as well as the individual his rights. In such 
a case, while the Church should be careful not to infringe on 
the individual's rights of conscience, or freedom of action, 
they may, in the exercise of their lawful and legitimate au- 
thority, labor with, admonish, and, if need be, rebuke such 
a one, he being a member in covenant relations with them ; 
and if he will not hear them, and they judge the occasion 
calls for it, discipline, and even withdraw fellowship from 
him. They possess that right. 

VIII. QUALIFICATIONS FOR THE MINISTRY. 

It is not to be expected that of all men the minis- 
ter alone will be perfect. And yet in no other man 
is a near approach to perfection so imperative as in 
him. Of all men, he should prayerfully strive to 
have as few faults and as many excellencies as pos- 
sible. For in no other man do they count for so 
much, either for or against truth and righteous- 
ness as in him. 

He should be a man of good physical health. 
This counts for vastly more, even in a spiritual point 
of view, than is usually supposed. And if, by heredi- 
tary taint, or for any other reason, he may lack phys- 
ical vigor, he should, by careful self-training in 
regard to diet, exercise, and otherwise, strive to re- 
invigorate his energies. This is a duty as sacred 
and imperative as prayer, the study of the Bible, or 



THE CHRISTIAN MINISTRY. 297 

other spiritual exercise. He will find that an en- 
feebled body impairs his best endeavors. He should 
also avoid all of those habits which tend to ener- 
vate and undermine his health. Irregularity of life, 
late hours, heavy suppers, and the like; while the 
use of tobacco, opium and alcohol should be re- 
garded as an abomination, not to be tolerated by 
one Avho preaches a gospel of purity, and who him- 
self should be pure. 

It must not, however, be understood as saying 
that a man manifestly called of God to the work, 
should not undertake it because he does not enjoy 
robust health, and has not been favored with a vig- 
orous constitution. Some of the most godly and 
useful ministers who have ever blessed the world 
and the churches, have been life-long invalids and 
sufferers. And sometimes the active and varied du- 
ties of the pastorate, especially in rural fields, have 
been highly conducive to physical health and lon- 
gevity. Still, "a sound mind in a sound body" 
must be insisted on as of the greatest importance, 
and narcotic stimulants to be held in utter detesta- 
tion. 

Moreover, the minister should be a Christian gen- 
tleman in the best sense of that term. Not a tech- 
nical gentleman, flippant and finical, according to 
the standard of so-called genteel society, but far 
better and higher than this — a true gentleman at 
heart, courteous, considerate, gentle, generous, and 
kind to all. There is no excuse for a minister's being 
rude, boorish, inconsiderate of the proprieties of so- 



29<S THE NEW DIRECTORY. 

ciety, and indifferent to the feelings or comfort of 
others. He who is such, no matter what amount of 
talent he may possess, will drive people from him, 
and his life will be largely unfruitful of good. Some 
ministers seem to think it a mark of superiority to 
be rude and supercilious toward others. It is simply 
a mark of superior boorishness, and a disgrace to 
the profession. 

But those special qualifications named by the 
Apostle, and detailed in the epistles to Timothy and 
Titus (i Tim., chap. 3; Titus, chap. 1), should be 
insisted on by both churches and ordaining coun- 
cils. They are such as all who aspire to that sacred 
office can possess, and such as, if possessed, may 
give assurance to the most humble and timid that 
their work and labor .of love will not be in vain in 
the Lord. According to these inspired specifica- 
tions, the bishop or pastor should be " blameless, 
the husband of one wife, vigilant, sober, of good 
behavior, given to hospitality, apt to teach, not 
given to much wine, no striker, not greedy of filthy 
lucre, patient, not a brawler, not covetous, one that 
ruleth well his own house, having his children in 
subjection; not a novice, having a good report of 
them that are without, not self-willed, not soon an- 
gry." Such qualifications, quickened and sanctified 
by the Spirit, could not fail to make good ministers 
of Jesus Christ. There is no impossible endowment 
enjoined, and the morality of the Gospel, so largely 
prominent in these qualities, should be conspicuous 
in a religious teacher and leader of the people. 



THE CHRISTIAN MINISTRY. 299 

Note 7. —As to those qualifications which are purely 
scholastic, whether literary or theological, as a preparation 
for the work of the ministry, no certain amount or given 
standard can be fixed. The importance and difficulties of 
the profession make it necessary that the divinity student 
should avail himself of the largest and most liberal culture 
possible in the circumstances. The indications of Provi- 
dence, his own convictions of duty, and the advice of wise 
and judicious friends must decide that question. 

Note 8. — The wide field over which our churches are 
scattered, the vast variety of social conditions which mark 
the different congregations, not only make possible, but de- 
mand all types and varieties of ministerial gifts. Certain it 
is, that many a field would welcome the man without the 
culture of the schools, but with a knowledge of men and a 
deep insight into the Gospel, much more readily, and find 
him much more useful, than the scholar from the seminary, 
thoroughly versed in books, but ignorant of men and prac- 
tical life. 

Note 9. — It is desirable that every young man preparing 
for the ministry should, if possible, be able to read intelli- 
gently the Scriptures in the original Greek and Hebrew. 
This, and all other linguistic knowledge, will be to him of 
great value, if rightly used. But of all " book, knowledge " 
that can be named, none can compare with a deep, thorough 
knowledge of the English Bible. The importance of this to 
the minister of Christ outranks all others, and 'does more 
than any other literary attainment to make a man an able 
minister of the New Testament. And this qualification is 
within the reach of all — even the plainest and the poorest. 

Note 10. — It is of great practical advantage to the student 
that, during his preparatory studies, he should not unfre- 
quently exercise his gifts in preaching, as occasion offers. It 
will give him opportunity for developing his capabilities, 
testing his theories and correcting his faults under the most 
favorable circumstances, But this should be done with 



300 THE NEW DIRECTORY. 

caution, and not to any such extent as seriously to interfere 
with his studies, which for the time constitute his principal 
business. 

Note ii. — Let no young man deem the time wasted that 
confines him to the class-room in mental training, and the 
acquisition of knowledge preparatory to the great work. He 
serves his Master best who patiently and faithfully prepares 
best to serve Him. That foolish enthusiasm for the work 
which hurries one into the field only half fitted, when a bet- 
ter preparation was possible, will always after be deeply re- 
gretted. 

IX. THE LICENSING OF MINISTERS. 

It is one of the prevailing customs of our churches 
to grant a license to young men believing them- 
selves, and believed by others, to have been called 
to preach the Gospel, but not yet prepared to 
enter upon the work of the ministry.* This is 
simply an approval by the Church of the course 
which the candidate is pursuing. It confers no 
rights and imparts no authority, but expresses the 
conviction that the bearer possesses gifts and ca- 
pabilities which indicate a call to the ministry, and 
a promise of usefulness in it. The giving of li- 
censes is not universal in such cases. Theological 
schools usually require them of students entering, 
as an evidence that they have the approval and con- 
fidence of their churches. Churches should be very 
careful not to grant licenses without sufficient evi- 
dence of a divine call, and not till they have had 

* The form of a license may be found in the Appendix to this 
volume. 



THE CHRISTIAN MINISTRY. 3OI 

sufficient opportunity to judge wisely in the case. 
And where there is good evidence of a call, the 
Church should be as ready as they are careful to 
encourage the candidate in his chosen course. 

Note 12. — Ordination does not necessarily follow the 
granting of a license, though usually it does. The Church 
may have occasion to change their opinion of the case, and 
may, for sufficient cause, revoke the license. 

Note 13. — A license should never be granted simply be- 
cause it is sought, nor to gratify the candidate or his friends, 
nor because they dislike to refuse. It is a serious and an im- 
portant matter, and should be acted on with kindly feeling, 
but with conscientious care. 

Note 14. — A letter of coinmendation is sometimes given a 
young man, approving of his entering upon a course of 
study, with the ministry in view, but deferring a license until 
better opportunities are offered to judge of his gifts and 
calling. 

Note 15. — It is, of course, understood that the practice 
of licensing is merely a cautionary measure, a custom not es- 
sential and not uniform, but salutary, and tending to good 
order. 

X. THE ORDINATION OF MINISTERS. 

The importance of selecting and placing over 
the churches the right kind of men as pastors and 
teachers cannot be overestimated. But the high 
regard, the almost sanctity, in which our churches 
hold the ceremony of setting apart, of the inaugura- 
tion of the clergy, finds no parallel and no sanction 
in the New Testament, and is derived directly from 
sacramentarian communions, remotely from the 



302 THE NEW DIRECTORY. 

Romish Church, which holds ordination as one of 
the seven sacraments. 

The New Testament meaning of the word ordi- 
nation is choosing, electing, appointing a man to 
the office of bishop or pastor, and has no reference 
to a ceremonial setting apart, or investiture with 
the functions of the office. A president is elected 
— that is, ordained — to the presidency by the votes 
of the people; but the ceremony of his inauguration 
is quite a different thing; very proper, becoming 
and impressive, but not essential. He is as really 
president without it as with it: president by virtue 
of his election, not of his inauguration.* Our 
churches, unfortunately, have come to apply the term 
" ordination " exclusively to the ceremonial induc- 
tion, and not to the election, which was its primitive 
and is its proper meaning. Thus laying all the 
stress on the ceremony, they have come to insist on 
certain ritual observances as essential to its valid- 
ity. All the more notable is this since Baptists con-, 
tend so earnestly for following the New Testament 
in all things. And however appropriate such forms 
of induction may be, they find no warrant for them 
in the Scriptures. Therefore they should be urged, if 

* As the question of ordination holds an important place among 
the usages of our Church life, and as not a little misapprehension 
and perplexity often arise from the diversity of views enter- 
tained by our people respecting it, and its relation to primitive 
Church practice, it has seemed wise to devote a separate chapter 
in this work to a somewhat full discussion of the subject. See 
page 344. 



THE CHRISTIAN MINISTRY. 303 

urged at all, as matters of order, and not matters of 
authority; as appropriate and becoming, but not es- 
sential. 

No reasonable objection can be made to our usual 
forms of ordination service, providing these forms be 
rightly understood and held at their right value. 
But no instance can be found in the New Testament 
where "any man was set apart to the work of the 
Gospel ministry, at his first entrance upon it, by any 
ceremony whatever. The seven deacons were cere- 
monially inducted into their office, but not the 
preachers of the Gospel — or if they were, we do not 
know it. 

The Order of Proceedings : 

The usual course of proceedings in ordinations is 
as follows : 

The Church which calls for the ordination — and 
of which Church the candidate should be a member 
-^invites a Council, by sending letters to such other 
churches (and individuals) as they may desire to have 
present, requesting them to send their pastor and 
brethren (usually two) to consider and advise them 
as to the propriety of setting apart the candidate 
to the work of the Gospel ministry. In some parts, 
particularly at the South, a Presbytery is called in- 
stead of a Council; that is, a number of ministers 
personally invited without the presence of laymen. 
So far as the validity of the action is concerned, 
there is no choice in the methods. 

The Council, when convened and organized, list- 



304 THE NEW DIRECTORY. 

ens to a statement from the Church calling them, 
through a committee appointed for the purpose, and 
then proceeds to the examination of the candidate. 
This examination usually traverses three principal 
lines of inquiry, but may go beyond them, viz. : 

1. His Christian experience. 

2. His call to the ministry. 

3. His^ views of Christian doctrine. 

Other topics than these may appropriately be 
made subjects for inquiry, providing they be ger- 
mane to the occasion, but remote subjects and 
profitless discussion should be avoided; especially 
such subjects as those on which members of the 
Council themselves may be divided. 

When the Council is satisfied with the examina- 
tion, the candidate is allowed to retire ', while the 
body proceeds to discuss the matter, and the action 
to be taken. If there be any particular dissatis- 
faction in the case, such matters are considered; and 
if desired, the candidate can be recalled to give his 
views more fully on doubtful points. If not, on 
motion duly made, the Council votes its satisfaction 
on each of the above three distinct topics of inquiry. 
Then a final vote to this effect is passed: " Re- 
solved : that being satisfied with the result of our 
examination, we approve the setting apart of the 
candidate, and recommend the Church to proceed 
to the public services of ordination." As the Coun- 
cil was called to advise the Church, this is the ad- 
vice they give. The committee of the Church act- 
ing for them, request the Council to take charge of 



THE CHRISTIAN MINISTRY. 305 

the services, and assign the several parts, with the 
concurrence of the candidate, as they may think 
desirable. 

What these various parts shall be, and who shall 
perform them, is a matter of no importance beyond 
the wishes of the candidate, and the Church. 
Usually they are as follows : 

1. Preliminary services, consisting of music, read- 
ing the Scriptures, and an introductory prayer. 

2. Sermon : preached usually by some one pre- 
viously selected by the candidate. 

3. The ordaining prayer: during which the candi- 
date kneels, and near the close of which he who 
offers the prayer, and some others, lay their hands 
on his head. 

4. The hand of fellowship : in a short address 
welcoming the candidate to the fellowship and 
fraternity of the ministry, and to all the pleasures 
and toils of the sacred service. 

5. A charge to the candidate: in an address, 
usually by some older minister, reminding him of 
the various duties and responsibilities the ministry 
imposes. 

6. A charge to the Church : in an address enjoin- 
ing on them their reciprocal duties and responsi- 
bilities, in consequence of his settlement among 
them; duties to him, to themselves, and to the com- 
munity. 

7. This closes the service, and the benediction is 

usually pronounced by the candidate; before which 

the minutes of the proceedings are read and ap- 
20 



306 THE NEW DIRECTORY. 

proved, and a copy voted for the candidate, as his 
certificate of ordination — and perhaps notices 
ordered sent to the papers. 

Note 16. — The Church which calls the Council usually ap- 
points a committee to represent it before the Council in 
giving information, answering questions, or making sug- 
gestions, but such a committee is no part of the Council, 
and cannot vote on any question. 

Note 17. — Should the Council decide against the pro- 
priety of ordaining the candidate, still the Church can have 
him as their minister if they choose to do so, and none can pre- 
vent. The independence of churches cannot be questioned. 
This, however, in ordinary circumstances would be highly 
inexpedient. Neither the Church nor candidate would be 
likely to command the approval or confidence of other 
churches, or of the community, should they utterly ignore 
the judgment and advice of a Council of their own calling. 

Note 18. — A call to the ministry does not necessarily in- 
volve an immediate entrance upon its duties. Hence a 
Church or a Council may agree that a man is called, but on 
account of his inexperience, ignorance of doctrines or of 
duties, or for other reason, may decide against immediate 
ordination, and advise to defer that step until he shall be bet- 
ter qualified, and more thoroughly instructed in the ways of 
the Lord. Quite often, no doubt, this would be a wise course 
to take. 

Note 19. — Since the peace and prosperity of a Church so 
vitally depend on the knowledge, discretion, and experience 
of a pastor, and his ability to guide its affairs, as well as his 
gift in preaching the Gospel, therefore the utmost 'caution 
and prudence should be used on the part of the churches in 
calling men to ordination. The Council that examines the 
candidate, also, should give a wide range to their investiga- 
tions, and thoroughly ascertain the candidate's general com- 
petency for the work. 



THE CHRISTIAN MINISTRY. 307 

Note 20. — It will be clearly inferred from statements al- 
ready made, that the right of ordination inheres in the 
Church, and not in the Council. This must be so, if, as is uni- 
versally conceded in our churches, all ecclesiastical authority 
resides in a Church. And also since the Church is of divine 
appointment and authority, while the Council is not.* 

Note 21. — The practice of "laying on of hands," is an 
Oriental custom of immemorial usage, as a form of bless- 
ing conferred by the old upon the young, and by superiors 
upon inferiors. In the ritualism of the Mosaic economy it 
was a symbolical act. Jesus laid His hands on the sick to 
heal them, and on little children to bless them. With the 
pentecostal gift of the Holy Spirit, miraculous effects fol- 
lowed the laying on of the Apostles' hands. Some of the 
Baptist fathers laid hands on the head of each candidate 
baptized, pronouncing a brief blessing; a few continue the 
practice. Since the original significancy of the act is no 
longer realized, and since no gifts, either common or ex- 
traordinary, are pretended to be conferred, the act should no 
longer be deemed essential as a part of ordination services, 
nor as affecting the completeness of ministerial character, or 
the validity of ministerial acts. 

XL RECOGNITION, INSTALLATION REORDINATION. 

Services bearing these designations are some- 
times, though with no considerable degree of uni- 
formity, resorted to. Nor does any considerable im- 
portance attach to them, except that reordination 
from time to time becomes a question of perplexity 
and of controversy among our people. 

* For a more exhaustive discussion of the subject of Councils, 
their nature, prerogatives, and uses, see the chapter on that 
subject. Also "Star Book on Baptist Councils." 



308 THE NEW DIRECTORY. 

Recognition. When a pastor changes his field, 
and takes a new one, he is at times welcomed by 
some special services to celebrate the event, and 
introduce him to the community. Neighboring 
clergymen and others, are invited in; a sermon is 
preached by some personal friend of the pastor, or 
by some other one selected, or several addresses 
are made instead; attractive music is had; the pas- 
tor is congratulated on his field, the Church on 
its pastor, and a pleasant time is enjoyed. There 
can be no objection to such a service — and it is dif- 
ficult to see how any marked benefit can arise from 
it, especially as the pastor may change his field 
again in a year, and some one else take his place — 
when the service will be repeated. 

Installation. This term has no proper use in the 
customs of Baptists ; though it is sometimes used 
by accommodation to indicate a recognition service, 
where a minister takes possession of a new pastor- 
ate. The word is properly used to designate the 
service by which a minister is placed over a new 
charge, with appropriate ceremonies by his ecclesi- 
astical superiors. To install is to place in a stall or 
seat, indicative of official duties and functions, by 
which the incumbent is invested with official author- 
ity. The term is appropriate only where a minister 
is placed in a charge by superior ecclesiastical func- 
tionaries, acquiring new rights and prerogatives 
thereby. 

Reordination. The question of reordination arises 
when a minister of some other denomination unites 



THE CHRISTIAN MINISTRY. 309 

•with us, and wishes to become a pastor among 
us. He has professed conformity to our denomina- 
tional views, and has been baptized into our fel- 
lowship. But that gives him only the standing of 
a private member and not that of a minister. He 
was, however, an accredited minister in an evan- 
gelical denomination before, regularly set apart to 
the sacred office. Now, the question is, in order to 
become a Baptist minister, will his previous ordina- 
tion suffice, or should he be ordained again as though 
he had never been a clergyman ? On this point 
opinions somewhat differ. 

Some answer in the affirmative and some in the 
negative. But really it makes very little difference 
which course is pursued. Either would be valid, and 
neither is essential. Considering what ordination 
is, and what use it is intended to serve, in the case 
supposed, a recognition would be as good as an 
ordination ; and the reverse would be true. In case 
of a minister coming from some other communion, 
before he should be admitted to ministerial functions 
among our churches, it would be every way desir- 
able that a Council or a Presbytery should be called 
by the Church which proposes to have him as pastor, 
to examine and ascertain his views as to Baptist 
doctrine and Church order. If satisfied, some pub- 
lic services would be proper and desirable. Call it 
a recognition or a reordination ; the difference is 
slight. Indeed, the only difference in ceremony is, 
that in the latter the laying on of hands is practised, 
but omitted in the former. Let. the wish of the 



3IO THE NEW DIRECTORY. 

candidate, or the Church, or the Council — if they 
have a preference — be gratified. A man is a minis- 
ter none the more with the imposition of hands, and 
none the less without it. * 

* On the discipline of unworthy ministers, see Chapter on 
Discipline, page 206. 



CHAPTER XII. 

BAPTIST COUNCILS. 

COUNCILS for consultation and advice in ecclesi- 
astical affairs are an established usage among 
American Baptists, especially at the North, East, 
and West. With the Southern churches there is a 
prejudice existing against them lest their action 
should come to be considered authoritative, and 
threaten a domination of the churches. For this 
reason they are seldom resorted to in that section. 

Indeed, through the whole extent of our denom- 
ination their doings have been watched with jealousy 
and regarded with not a little of suspicion, for fear 
they might grow to an interference with the inde- 
pendence of the churches; this doctrine of Church 
independency being held by them with great tenac- 
ity, both because they believe it taught in the New 
Testament and also because of the wrongs perpe- 
trated on the true people of God during past ages, 
by acts of Councils and papal decrees in the name 
of ecclesiastical authority. 

. Hence Baptists watch with commendable vigi- 
lance against every combination of men, and every 
form of action which by any possibility may threaten 



312 THE NEW DIRECTORY. 

an assumption of power over, or interference with, 
the free and independent action of the local 
churches. Thus it has come to pass that Associa- 
tions, when appealed to to decide disputes which 
vexed the churches, or to settle perplexing ques- 
tions which disturbed their peace, have either de- 
clined to respond altogether, lest they might come 
to be regarded as a court of appeals, or if they did 
reply, did it with the distinct avowal that they could 
not dictate to, nor interfere with their internal order 
in any wise. It is just and proper jealousy. 

It is indisputable that Councils have, at times, 
done great good both to churches and to individuals, 
by prudent and well-considered advice in cases of 
great perplexity. It is equally evident that at times 
they have been the occasion of much harm, even of 
manifest injustice, by decisions hastily reached, or 
based on false assumptions. Whether, on the whole, 
they have been productive of more good than evil, 
is still an unsettled question with those who have 
known them the longest, and watched them the 
most carefully. The danger lies in a constant ten- 
dency to recognize them, in some sense, as a court 
of appeal and of arbitration — in effect if not in form. 
And this danger is the greater, because there will 
always be among us some who think they see the 
need of a stronger government for the control of 
virulent disorders than the independency of the 
churches furnishes. They desire some more speedy 
and more effectual method of removing rank 
offenses than the slow and uncertain process of 



BAPTIST COUNCILS. 313 

Church discipline. They would therefore welcome 
a quasi authority in the action of Councils, which 
should make an end of all controversy with the 
contentious and the perverse. 

But such tendencies, fortunately, have thus far 
been counteracted by that innate apprehension with 
which the Baptist mind regards any possible ap- 
proach to dictation, and stands guard against the 
interference of any external authority whatever, be- 
yond the simple act of giving advice, when advice 
is asked. 

I. THE ORIGIN OF COUNCILS. 

It has generally been taken for granted, by both 
Protestant and Papal authorities, that all Church 
Councils had their origin and find their sanction in 
the conference held in Jerusalem (Acts, fifteenth 
chapter), convened to consider questions which dis- 
turbed the Gentile churches, as to the reception of 
Jewish customs. 

That meeting, it is claimed, was a Council some- 
what within the accepted meaning of that term. 
And it is quite notable, not to say remarkable, that 
all men, and all classes of men, have with an easy 
liberality of interpretation, explained that primitive 
conference to meet their own peculiar views of 
Council need, and of Council action. Whether 
Papal or Protestant, ultra-Prelatical or moderately 
Congregational, every man who desires to find 
some central authority, some Church court to settle 



3H THE NEW DIRECTORY. 

disputed questions, and to coerce or control Church 
action, claims to find a warrant for his particular 
theory in " the Council held in Jerusalem." That 
is declared to have been apostolic ; and an appeal 
to the fifteenth of Acts is assumed to be the end of 
all controversy. 

It has been made the warrant and justification for 
ages of spiritual tyranny exercised over the churches 
of Christ and over the freedom of Christian thought 
and action, by men ambitious to lord it over God's 
heritage. By this means Christian liberty and 
spiritual life almost have been crushed out of 
Christ's free churches, and the flock of God has been 
made a prey to the rapacity of men whose spiritual 
pride blinded them to the true methods of the Gospel. 

The Syrian Christians had been disturbed by cer- 
tain Jewish teachers who insisted they must ob- 
serve the law of Moses ; especially must they be 
circumcised. Against this they rebelled, and Paul 
who had planted these churches, refused to impose 
on the Gentile converts such a yoke. To settle the 
matter, therefore, the Church at Antioch sent Paul 
with certain others to Jerusalem, to ask the opinion 
and advice of the mother-Church in reference to the 
matter. This mother-Church would be more likely 
to understand the genius of the Gospel, especially 
in its relation to Judaism ; and moreover they had 
the Apostles with them, whose inspired judgment 
in such a case could not go amiss. When the mes- 
sengers from Antioch arrived, the Church at Jerusa- 
lem had a meeting to consider the matter. 



BAPTIST COUNCILS. 315 

It was no Council, no Synod, no Consociation, 
but a church-meeting simply. Just that, and noth- 
ing more. It 'consisted of the Apostles, and elders, 
and brethren. That is, the entire Church. And 
the Church, with just this composition, heard the 
case, deliberated, and, under the guidance of the 
Holy Ghost, gave a decision. This is the view 
taken of the matter by Hackett, Alford, Schafif, 
Waddington, and indeed nearly all Church authori- 
ties. 

MOSHEIM, in his Church history, says : 

" To call it a Council is a perversion. For that meeting 
was a conference of only a single Church, collected together 
for deliberation; and if such meetings may be called eccle- 
siastical Councils, a multitude of them were held in those 
primitive times. An ecclesiastical Council is a meeting of 
delegates from a number of confederate churches." — Eccl. 
Hist. , Vol. I. , p. 72, sec. 14, note 17, 

Councils are oi human, not of divine origin. They 
cannot therefore take precedence of, nor claim au- 
thority over, churches, which are divinely instituted. 
Nor were Councils known during the first age, and 
not until Christianity began to be corrupted. And 
to organize combinations of ecclesiastics to govern 
and dominate the churches, was one of the early 
corruptions which afflicted the kingdom of Christ. 

Dr. Coleman says: 

"The apostolic churches were entirely independent of 
each other," " But in the second century this primitive 



316 THE NEW DIRECTORY. 

liberty and independence began to be relinquished, and 
merged in a confederation of the churches of a province, or 
country, into a larger association." " They [Councils] were 
appointed by merely human authority, and were regarded as 
being instituted neither by Christ nor by His Apostles." — 
Ancient Christ. Exemp., pp. 475, 476. 

Dr. Mosheim further says : 

" Nor does there appear in this first century any vestige 
of that consociation of the churches of the same province 
which gave rise to ecclesiastical Councils. But rather, as is 
manifest, it was not till the second century that the custom 
of holding ecclesiastical Councils first began, in Greece, and 
thence extended into other provinces." — Eccl. Hist. B. I., 
Ce?it. 1, part 2, ch. 2, sec. 14. 

Dr. Emmons, one of the fathers of New England 
Congregationalism, says : 

"All the present disputes about Councils, mutual or ex 
parte, in respect to their authority, are vain and useless, be- 
cause they have no divine authority at all." " The human 
device of giving power to Associations, Consociations, or 
Councils, to decide in ecclesiastical causes, has been a fruit- 
ful source of ecclesiastical injustice, tyranny and persecu- 
tion." — Emmons s Works, Vol. III., pp. 584, jS6. 

There is, however, a sense in which the Church 
conference at Jerusalem may be said to have con- 
tained the germ of subsequent Councils — Councils 
in their better form. It is the dictate of common 
sense, and of Christian prudence as well, for those 
called to deal with grave and difficult matters, espe- 
cially if such matters be new and unfamiliar, to seek 



BAPTIST COUNCILS. 317 

advice from those supposed to be better informed, 
whose counsel can instruct their minds and guide 
their action more wisely. In a multitude of coun- 
selors, also, there may be safety. A large number 
of wise and pious men, viewing a question from dif- 
ferent points, with unbiased judgments, will be 
more likely to reach a safe and just conclusion, than 
a smaller number, less experienced, who are per- 
sonally interested in it. And therefore it is natural 
and wise to ask advice in cases of moment and of 
doubt, in order to be helped by the wisdom and the 
experience of others. This explains the philosophy 
of Councils, committees of reference, and Presby- 
teries, as used by Baptists. The fellowship of in- 
dividuals, and the fraternity of churches, lead Chris- 
tian men to desire concurrence in matters of local 
interest, and so far as may be, to secure uniformity 
in matters of general concern. 

But uniformity would be purchased at too great a 
cost if the rights or the liberties of the churches 
should be imperiled. When usage becomes uniform, 
it is not difficult to have it considered as essential; 
and when it is conceded to be essential, it has 
already become authoritative. Councils may be 
desirable and beneficent, but they are not essential 
for any purpose for which their advice is usually 
invoked ; nor are they authoritative in any opinion 
they may express, or in any decisions they may 
render. Their possible perversions should not 
wholly condemn them, nor their probable benefits 
unduly magnify them. 



318 THE NEW DIRECTORY. 

II. GENERAL PROPOSITIONS. 

The principles on which, and rules by which — 
according to common usage and general consent — ■ 
Baptist Councils are constituted, and their action 
governed, may be stated in the following proposi- 
tions : 

1. It must be accepted as a rule without excep- 
tion, that such Councils are advisory only, always 
and everywhere ; they neither have, nor can have, 
any ecclesiastical authority. They bind individuals 
and churches so far, only, as they may choose to 
submit to their judgment and advice. Their prov- 
ince is simply counsel — what the name implies. 
Never, and in no sense, are they Church courts for 
authoritative decrees ; much less are they legisla- 
tive bodies for the enactment of laws for the 
churches. 

2. Councils have no original authority for action, 
and, indeed, no antecedent right of existence. 
Their existence depends on those who call them 
into being, and their right to act is derived from the 
same source. No company of persons, not a Church, 
has the right to convene, organize and take action 
on ecclesiastical matters which have not been sub- 
mitted to them. 

3. A Council is composed of delegates or messen- 
gers — either laic or cleric — appointed by the churches 
of which they are members, at the request of those 
calling it. A committee of reference is composed 
of individuals personally asked to advise, but with- 



BAPTIST COUNCILS. 319 

out any Church action as to their appointment. A 
Presbytery, in the Baptist sense, is a company of 
ministers personally invited to assist in ordination, 
or to advise in any Church matter. 

4. Councils may be convened by churches or in- 
dividuals — more commonly by churches — to consult 
and advise touching questions to be submitted to 
them. Individuals in difficulty with their churches, 
or persons excluded from them, may call a Council, 
if the Church will not, in circumstances hereafter 
explained. 

5. But individuals in difficulty among themselves 
in the same Church, could not with propriety call a 
Council to settle their difficulties. Such difficulties 
would constitute a case of discipline which the 
Church would be under obligation to see adjusted. 
But the Church might feel the need of advice, and 
call a Council on the ground that it could not effect 
a settlement of the trouble without such assist- 
ance. 

6. The usual and proper method for convening a 
Council, is by sending letters to such churches as 
may be selected, a majority of which should be 
those located in the vicinity, asking them to appoint 
their pastor, and one or more — usually two — breth- 
ren, to sit in consultation with them. These letters 
are called letters missive, and constitute the only 
authority for the assembling of the body, and the 
charter under which it must act when assembled. 

7. The letters missive should be uniform, their 
statements identical, distinctively announcing when 



320 THE NEW DIRECTORY. 

and where the body is to convene, and what churches 
and individuals are invited as members. 

8. The letters missive should also distinctly state 
what matters they will be asked to consider, and 
respecting which they are to advise. It is an ad- 
mitted rule, sanctioned by common consent, that a 
Council cannot be convened under a roving commis- 
sion, to act on any subject that may chance to be 
presented, but must confine its deliberations to such 
matters as were specified in the letters by which it 
was convened. 

9. The delegates, or messengers, who compose 
the Council, are in no proper sense representatives 
of the churches which appoint them. They cannot 
therefore act for their churches, to bind them by 
their action. A Baptist Church cannot be repre- 
sented in any other body ; nor can it transfer its 
authority or its functions to any persons either within, 
or external to itself, to act for it. It can send mes- 
sages by messengers, but cannot delegate its power 
to act. 

10. A Council, when duly organized, is an inde- 
pendent body within its own sphere of action. It 
cannot be coerced, dictated to, or controlled by the 
churches from which its members come, nor by 
those who called it. Its acts are the result of the 
judgment of a majority of its members, and have 
the weight and force which such opinions may com- 
mand — simply that, and nothing more. 

11. It is somewhat common for those calling 
Councils, to invite, in addition to Church messen- 



BAPTIST COUNCILS. 32 1 

gers, certain individuals whose presence and coun- 
sels they may desire. To this custom, though it 
constitutes a somewhat mixed commission, there 
seems to be no reasonable objection. They are 
members by invitation, not by appointment. 

12. Parties cannot properly convoke a Council to 
investigate or pass judgment on the case of persons 
with whom they hold no ecclesiastical connection— 
such as a member or pastor of another Church than 
that of which those convoking the Council are con- 
nected. But one Church may call a Council and 
ask advice as to their duty in respect to some other 
Church with which they are in fellowship. 

13. The messengers, when convened, at the hour 
named in the call, organize by the election of a 
chairman and a clerk. These elections are usually 
on nomination ; and any one may call the meeting 
to order and ask for a nomination. But sometimes, 
in very important and difficult cases, a temporary 
chairman and clerk are chosen, and a committee is 
appointed to recommend permanent officers. After 
this the credentials of messengers are called for, 
and the clerk makes an accurate list of members, 
and of their churches. Then the object for which 
the Council was called, is stated — usually by read- 
ing a copy of the letter missive. By this the body 
understands what it is desired to do, and what it 
will be lawful for it to attempt. Further explana- 
tions, the presentation of evidence, and a discussion 
of the subject follow, concluding with such action 

as the body may agree to take. The usual parlia- 
21 



322 THE NEW DIRECTORY. 

mentary rules govern in order and debate, unless 
different rules are adopted at the beginning of the 
session. 

14. A Council is composed of all the persons 
present in response to the invitations sent out. 
This number of members can neither be increased 
nor diminished. Its composition is fixed by those 
who call it, and cannot be changed by its own ac- 
tion, nor by the authority of any other body. It 
cannot, therefore, admit others to membership, nor 
exclude those who are members by appointment. 

15. But, as an exception to this rule, all delibera- 
tive bodies have the primal and inherent right to 
protect themselves against insult, disgrace, and 
such interruptions as would frustrate the object of 
their deliberations. Such conduct, therefore, on 
the part of any member during the proceedings, 
would make him liable to censure or expulsion. 

16. If, however, any member be dissatisfied with 
the presence of any other member or with the pro- 
ceedings of the body, he can refuse to act, and with- 
draw. He has no other remedy. 

17. Usage has not decided that any specified 
number of messengers appointed shall be necessary 
to constitute a quorum for doing business. Any 
considerable number, or even a small portion of 
them, usually proceed to act, especially if the case 
be one involving no great difficulty. If, however, 
the matter be important and complicated, action 
should not be taken without a full attendance of 
members. In all important cases, it would be a 



BAPTIST COUNCILS. 323 

salutary rule, that no action should be had unless a 
majority of those called to constitute the Council, 
were present ; or unless a majority of the churches 
invited had responded by messengers present. But 
so diverse are the views of those who convene 
Councils, as well as those who act on them, that no 
rule on this point, fitted to all occasions, has thus 
far been established. 

18. A Council may adjourn from time to time, if 
necessary, to accomplish the purpose for which it 
was convened. But it cannot perpetuate a con- 
tinued existence as a standing court of appeals. 
When its object is accomplished it expires by limit- 
ation ; but a formal vote to dissolve or to adjourn, 
sine die, is usually passed. 

19. If a Council adjourns, it must retain the same 
composition when it subsequently meets as at its first 
session. It cannot have new members added to it, 
except by mutual consent of the body and all par- 
ties interested in its action. Nor can it be dimin- 
ished, except that the absence of some members 
would not vitiate its action. 

20. Before the final adjournment, the minutes of 
the proceedings are read, corrected, and approved, 
and a certified copy is ordered to be given to the 
parties by whom it was called, as containing the 
results of the deliberations, and the Council's answer 
to the request for advice. 

21. When finally adjourned or dissolved, the Coun- 
cil ceases to exist, and cannot reconvene at its own 
option, or by the authority of its members. If con- 



324 THE NEW DIRECTORY. 

vened at all, it must be by process similar to that 
which brought it into being at first. It would, in 
fact, be a new Council, though composed of the same 
individuals. 

22. It is not proper for one Council to sit in judg- 
ment on, or review the action of, a previous Council. 
But a matter not satisfactorily disposed of by one 
may be referred to a second. Such a second should 
so far, only, canvass the proceedings of the first as to 
ascertain the facts they had before them, and the 
ground of their decision. 

23. When a second is called to consider some mat- 
ter submitted to a previous one, the second should 
contain, so far as practicable, all or most of the mem- 
bers of the previous one, with such additions, how- 
ever, as will be likely to counterbalance any local 
or personal bias or prejudice, or any want of infor- 
mation or experience, which may have prevented 
satisfactory results in the former case. 

24. In the calling of a Council no packing process 
should ever be resorted to, seeking to compose it 
of such persons only as would be likely to favor the 
object of those who called it. Such a course may be 
a device of worldly policy, but is unworthy of Chris- 
tian men, who'in all honesty should act on higher 
principles, and seek not simply the endorsement of 
a man or a cause, but equity and justice, truth and 
right. For this, and not for the furtherance of per- 
sonal or of party ends, should they ask counsel of 
their brethren. 

25. A Council may be called by a single Church, or 



BAPTIST COUNCILS. 325 

by several churches united; by a single individual, 
or by several persons acting" in concert. The letters 
missive should distinctly state by whom the call is 
issued, as well as the object for which it is issued. 

26. Councils called to adjust and settle difficulties 
are usually designated as either mutual or ex parte. 
A mutual Council is one in which the several parties 
to the difficulty unite in the call and reference. An ex 
parte Council is called by one party to the difficulty. 

27. In the calling of a mutual Council, each party 
uniting in the call — whether an individual, several 
persons, or a Church — has the selection of one-half 
the members; otherwise there might be a want of 
fairness in the composition of the body. While the 
parties may confer together as to the churches or 
individuals to be invited, yet neither has the right 
to object to those selected by the other, provided 
they be all reputable members, in good and regular 
standing in Baptist churches. 

28. An ex parte Council should not be called un- 
til all proper efforts have been made for, and have 
failed to secure, a mutual Council. The reason is 
obvious. General harmony and agreement are de- 
sirable, and are more likely to be secured in a mutual 
representation, where all parties can be heard. 

29. Parties not uniting in the call can have no 
rights or standing in the Council when convened. 
But as a matter of courtesy, or for the sake of ob- 
taining all possible information, other persons who 
have knowledge of the case may be heard by con- 
sent of the body and those who convened it. 



326 THE NEW DIRECTORY. 

30. Parties calling a Council cannot be members of 
it, and have no vote or right of action in it, except 
to place before the body all the information they 
possess, through persons chosen by them for that 
purpose; otherwise they would sit as judges of their 
own cause. 

31. An ex parte Council cannot, by its own act, 
transform itself into a mutual Council. Such a 
change can be effected only by the consent and 
agreement of the various parties involved in the dif- 
ficulty. 

32. When a mutual Council is to be called, to ad- 
just difficulties between a Church and some of its 
members, the letters missive should be sent out by, 
and in the name of, the Church, and not of the indi- 
viduals. But the fact of its being by mutual agree- 
ment of the parties should be stated in the letters. 

33. A Council cannot review and pass judgment on 
the conduct of any other Church than that which 
has called it and submitted its case; nor can a Coun- 
cil properly be called for such a purpose. No body 
of men holds the right to try and pass judgment on 
an independent Church, except by its own request; 
nor review its acts of internal order and discipline. 
Such a body would thereby become judicial — a 
Church court; which Councils are not. 

34. But either churches or individuals may call a 
Council to advise them what is their duty in relation 
to a Church deemed heretical in doctrine or irregu- 
lar in practice; or for other reasons thought impor- 
tant. In such a case matters pertaining to that 



BAPTIST COUNCILS. 327 

other Church would necessarily come under review, 
so far, and so far only, as the facts were concerned 
regarding which advice had been asked, and so far 
as might be needful to enable the Council to advise 
intelligently and discreetly in the case. 

35. Members, if aggrieved by the attitude of their 
own Church, believed by them to be heretical or 
disorderly, having failed in efforts at adjustment, and 
in efforts for a mutual Council as well, before pro- 
ceeding to call an ex parte Council, would do well 
to lay the case before some neighboring Church or 
churches, as a matter in which such churches have 
an equal interest with themselves. Churches thus 
appealed to could, with propriety, ask a Council to 
advise them as to their duty in regard to the matter, 
or to advise the aggrieved members as to their duty 
in the case. Should such churches decline, as not 
deeming the occasion sufficient, or not wishing to 
become involved in controversy, then the individu- 
als may proceed to call one to give them advice. 
The call should state what efforts had already been 
made for the adjustment of the difficulty. 

36. Councils, when convened to aid in settling dif- 
ficulties, should take sufficient time to understand 
the case thoroughly, and then act heroically in ex- 
pressing their opinions as to where the blame rests, 
and in giving their advice as to what should be done. 
Aim to be right, rather than try to please. It is 
usually a vain thing to attempt a compromise. 
As a rule, this pleases neither party. Whatever 
is decided, almost certainly one party, and very 



328 THE NEW DIRECTORY. 

likely both, will be dissatisfied. Too much must 
not be expected from Councils; they can give ad- 
vice and express opinions; beyond this they can- 
not vindicate the right or punish the wrong. 

37. When persons, excluded, as they believe, un- 
justly, resolve to call a Council ex parte y they cannot 
be expected to ask the excluding Church to send 
delegates to sit in the Council. It would be con- 
trary to a natural sense of justice for those who had 
prejudged the case, and decided against the plain- 
tiff, unfairly, as he believed, to be asked to sit again 
on its decision. Such persons could not be regarded 
as unbiased or impartial judges. But the exclud- 
ing Church should be asked to send some one to 
the Council to give any information to the body, and 
to present their version of the case. 

38. If those who are invited to sit with councils 
do ?iot approve the object of the call , and decline to 
act, they should at once notify those inviting them 
to that effect, giving their reasons for non-concur- 
rence. Such communications should be laid before 
the body when convened. But it is better to respond 
to the call — unless the circumstances be very re- 
markable — and by one's presence and influence, 
prevent unfortunate action, rather than permit it by 
their absence. 

39. It is a course of questionable propriety for a 
Council to require the parties to a difficulty to pledge 
themselves at the beginning to abide by whatever 
decision the body may reach. This is sometimes 
done with the commendable purpose of putting an 



BAPTIST COUNCILS. 329 

end to the controversy. But it seems hardly con- 
sistent with freedom of conscience to pledge agree- 
ment beforehand to a course of action at the time 
unknown, and contingent on future and unforeseen 
events. As a matter of fact, such pledges when 
made are seldom kept. 

40. Councils for the adjustment of difficulties in- 
volving Church action should not be called, unless 
the need seems imperative. Churches should admi?i- 
ister tJieir own affairs, exercising their own prerog- 
atives, and discharging their own responsibilities, 
without external aid, so far as possible. They may 
make some mistakes, but that is inevitable in all 
human affairs, and the aid of Councils will not abso- 
lutely obviate that misfortune. But against all ten- 
dency to relieve the churches of their appropriate 
duties, to intrude into the sphere of their just author- 
ity, or to undermine their rightful independence — 
against all this Councils should constantly and sa- 
credly guard.* 

* For further and more specific application of Council action, 
especially in difficult cases of Church discipline, and the trials of 
unworthy ministers, see chaps. 6 and 7, pp. 193-214. 



CHAPTER XIII. 

RELATED SOCIETIES. 

WHILE the churches are the only Christian socie- 
ties provided for by the New Testament economy, 
and, therefore, the only ones really essential to the 
accomplishment of the purposes contemplated by 
the Gospel, yet combinations of individual and local 
efforts have been found convenient for the carrying 
on of Christian work on wider areas and more dis- 
tant fields than could well be cared for by individual 
service. These combinations have grown into vast 
systems of organized endeavor, making societies 
almost innumerable for Christian and benevolent 
service of many kinds. It may well be questioned 
if there be not quite too many such. Some of the 
more common, which have grown into established 
usage with our churches, are the following: 

I. ASSOCIATIONS. 

There is at times no little confusion of thought 
occasioned by want of a clear understanding as to 
the true nature and real purpose of Associations; 
and that, too, by ministers themselves, who ought 

330 



RELATED SOCIETIES. 331 

to be able expounders of Baptist polity and usage. 
Especially as to the relation which these bodies 
sustain to the churches; whether they can act for 
the associated churches, and in some sense bind 
them by their action. 

It is customary for churches occupying a given 
extent of territory — usually less than a State, per- 
haps limited portions of contiguous States, not 
so widely extended as to make it difficult, because 
of distance, to meet in one place, nor yet embrac- 
ing so many churches as to make the meetings 
inconveniently large — by common agreement to 
organize on some simple basis of association for 
mutual helpfulness and counsel. 

These churches agree to cooperate in the Associa- 
tion, and meet yearly with some one of them, by 
their pastors, and a certain number of members, 
appointed as messengers*. These meetings usually 
hold two days, sometimes more, and the time is 
occupied in hearing reports from the various churches 
— each one sending with the messengers a letter, 
setting forth their condition as to anything of spe- 
cial interest to themselves or to the body. Sermons 
are preached, prayer-meetings held, and various 
matters pertaining to the prosperity of the cause 

* The term representative is sometimes used, and delegate more 
frequently. Both terms are liable to be misunderstood, as imply- 
ing that an Association is a representative body, and that the 
messengers bear delegated authority to represent their churches 
and act for them. The term ?nessenger was commonly used by 
the earlier Associations, is least objectionable, and most accu- 
rately characterizes the purpose for which they are appointed. 



332 THE NEW DIRECTORY. 

come under consideration. Missionary work on 
their field is fostered, new churches are planted, and 
weak ones aided. If any of the churches have pe- 
culiar difficulties to encounter, and choose to ask 
advice and help, such matters are considered, and 
help rendered, if practicable. 

When the body meets to observe its anniversary, 
the moderator of the previous year calls the meeting 
to order at the appointed time, and presides until a 
new moderator is elected, with clerk and treasurer; 
then the body is fully organized for business. 
Thence its services proceed according to its by- 
laws, or a prearranged programme. It is customary 
to hear, during the sessions, appeals with important 
information from the representatives of various mis- 
sionary and benevolent bodies, for the sake of in- 
structing and stimulating the members in reference 
to such causes. 

These annual gatherings constitute not only favor- 
able opportunities for projecting plans for mission- 
ary work within the bounds of the Association, but 
they also give occasion for pleasant fraternal inter- 
course on the part of members of the various 
churches, who, at these Christian festivals, form and 
foster personal friendships of a most pleasant and 
profitable character. This is particularly true in 
rural districts, where they have few opportunities 
for personal intercourse. 

Observe the Following Facts. 

I. The term Association is used in two distinct 



RELATED SOCIETIES. 333 

and quite dissimilar senses; by not observing which 
fact much confusion, and at times no small difficulty, 
arises in the minds of people. 

First, the organized body which meets annually 
for the transaction of business, is called the Associa- 
tion. This body corporate consists of pastors and 
messengers, as its constituent elements and active 
members. It has its constitution, by-laws, its order 
of business, meets and adjourns, publishes its pro- 
ceedings, enrolling the names of its pastors and 
messengers, who alone have the rights of member- 
ship in its sessions. 

Second, in a somewhat vague and ideal sense all 
the associated churches, and the geographical limits 
over which they are scattered, are called the Asso- 
ciation. Thus we speak of the dearth or the pros- 
perity which prevails in this or that Association, or 
we say that revivals have, or have not been ex- 
tensive in such or such an Association. No ref- 
erence is here had to the organic body which meets 
annually for business, but to the territorial field, and 
the local churches, from which the pastors and mes- 
sengers come. 

2. An Association — the organized body that 
meets for business — is not composed of churches, 
but of individuals, the pastors and messengers. It 
is a common way of speaking, but a very loose and 
misleading way, to say it is composed of churches. 
This arises from a misapprehension, and perpetu- 
ates a misunderstanding, A Baptist Church cannot 
be a member of any other body whatever. It would 



334 THE NEW DIRECTORY. 

violate its sacred charter, and lose its identity as 
the body of Christ, to attempt such a union. And 
if many churches should enter into organic relations, 
and constitute an ecclesiastical confederation, the 
local churches would be absorbed, losing largely 
their individuality and their independence. Also, 
in that case, the confederate body would possess leg- 
islative and judicial control over the separate con- 
gregations. This is the actual status of most Christian 
denominations. But our polity and our traditions 
repudiate both the inference, and the hypothesis on 
which it rests. 

3. But it may be asked, How is it, if churches are not 
members of the body, that the Associations uniformly 
receive new churches to their number, or dismiss, 
or drop churches from it ? The reply is this : 
Churches are not received to membership, though 
such expressions are often, and indeed ordinarily 
used; but they are received to fellowship and co- 
operation ; which fact is evinced, by their pastors 
and messengers being admitted to membership, 
thus composing its constituent elements. 

4. An Association is not a representative body, in 
the ordinary acceptation of that term. A Baptist 
Church cannot appoint persons with delegated 
authority to act for it, so as to bind it by their action. 
It cannot transfer its authority and responsibility to 
any person, or persons whatever. It can appoint 
persons as committees to perform service for it, and 
report their doings. If it be still insisted, for the 
sake of terms, that the churches do meet in the As- 



RELATED SOCIETIES. 335 

sociation, by their representatives, the pastors and 
messengers, the reply must be — such is not the 
case, and cannot be, either actually or constructively; 
for a Baptist Church cannot be represented by dele- 
gates authorized to act for it in any other organiza- 
tion whatever. 

5. An Association is a voluntary society formed 
and maintained for mutual help among the churches 
associated, and for the religious welfare of the field 
it occupies. It is of human, not of divine authority; 
it grows out of the sympathies of Christian fellow- 
ship, and the need of mutual help. No Church is 
under obligation to affiliate with it; and any con- 
nected Church can withdraw cooperation, at any 
time, for any reasons which seem to itself sufficient, 
without prejudice to either its evangelical or its 
denominational reputation and standing. But while 
it continues associated, it must abide by the rules 
and regulations, mutually agreed upon, by which 
the body is governed. 

6. Because an Association is not a representative 
body, and because a Church cannot be represented in 
any other organization, and because a Church cannot, 
even if it would, alienate, or transfer its powers and 
responsibilities to any man, or body of men, there- 
fore an Association cannot legislate for the churches, 
exercise any authority over them, or bind them in 
any way by its own action. Whatever is done 
while in session, is of authority only to those who 
do it; that is, the members — pastors and delegates. 
They may make suggestions to the churches, or 



336 THE NEW DIRECTORY. 

present appeals, and lay requests before them; to 
all of which the churches will give such attention 
as may seem to them right and proper. 

y. The fact that the messengers are appointed by 
their respective churches argues nothing as to their 
being invested with delegated power. This ap- 
pointment is made at the request of the Association, 
and according to its constitutional provisions, as the 
most convenient and equitable method of constitut- 
ing the body, not because the appointment carries 
any ecclesiastical authority with it. These messen- 
gers bear the letters and salutations of their churches, 
and consult with the other members as to the ob- 
jects for the interest of which they meet. 

8. An Association is an independent body, not 
subject to the authority or control of the churches 
any more than the churches are subject to its au- 
thority and control. It frames its own constitution, 
makes its own by-laws, elects its own officers, and 
manages its own business, without dictation from 
any one. Within its own sphere of action it is just 
as independent as a Church is within its sphere of 
action. It fixes the terms of membership and the 
conditions on which the churches may associate; 
designates the number of messengers to be sent from 
each Church, orders its own exercises, meets and 
adjourns at its own pleasure. If any Church does 
not approve the proceedings it can refuse to affili- 
ate, and withdraw at any time from the Associa- 
tion, if it thinks best. 

9. In the exercise of its independence, also, the 



RELATED SOCIETIES. 337 

Association can refuse to receive its messengers, and 
drop from its fellowship any Church that has vio- 
lated the constitution and the original compact, or 
that has, in any matter deemed vital, departed from 
the faith and practice of the associated churches 
and the denomination. Provisions for such emer- 
gencies are made in the constitutions of all Associa- 
tions; also, the process of fraternal labor to be pur- 
sued with the recusant Church before final excision 
shall be decreed is likewise prescribed. 

Note i. — Should one of the associated churches be com- 
monly reported to have become unsound in the faith, or 
irregular in practice, to have violated the constitutional pro- 
visions, or broken the compact accepted at the union, and 
these reports seem credible, it would be the right and the 
duty of the Association to inquire into the case, by commit- 
tee or otherwise, and ascertain the facts. The Association 
would have no right to call the Church to account, to exer- 
cise any authority on it, reprimand or censure it; but only to 
ascertain the facts in the case, and then to take such action 
as their mutual relations warranted, Such action might re- 
sult in the Church being disfellowshiped, dropped from the 
minutes, and all intercourse with it discontinued. That 
would be the extent of an exercise of disciplinary power on 
a Church by an Association. 

Note 2. — If an Association should disfellowship a Church 
and drop it from its minutes, that act would not interrupt 
the intercourse and fellowship of said Church in its relation 
to other churches. An Association cannot act for the 
churches, but only for itself; nor can it exercise disciplinary 
power beyond its own corporate limits. Such an act of dis- 
fellowship would indeed be presumptive evidence that some- 
thing was wrong in the Church dropped. But if the fellow- 
22 



338 THE NEW DIRECTORY. 

ship of other churches is to be interrupted, or withdrawn, it 
must be by their own act; the Association cannot do it; it 
acts for itself alone, not for the churches. 

Note 3. — Should the pastor of one of the associated 
churches be known, or believed, to be a disreputable and 
unworthy man, the Association would not be obliged to ac- 
cept him as a member of the body, or allow his name to ap- 
pear on their minutes — to do which would give him a quasi 
endorsement and recommendation. They could refuse to 
do this, and thereby free themselves from all responsi- 
bility as to his standing. Such an act, however, could not 
affect his relation to the Church of which he was the pastor, 
nor yet to other churches. If those relations are to be inter- 
rupted, it must be by the action of the Church, or the churches 
themselves. No one else can act for them. 

Note 4. — If an associated Church persists in retaining and 
supporting for its pastor a man of bad reputation, generally 
believed to be unfit for the ministry, and unworthy of confi- 
dence, the Association can refuse to receive the man, and 
they can disfellowship and drop the Church, should the case 
become serious. They possess this right; but such disfel- 
lowship does not carry with it the disfellowship of the other 
churches. Their intercourse with the dropped Church or 
man is not interrupted until they interrupt it by their own 
action. The Association acts for itself, not for the churches. 
Such action may at times become necessary, in order to free 
the body from apparent complicity with evil, and to relieve 
other pastors and messengers from all responsibility in sus- 
taining and giving currency to an unworthy man or an un- 
worthy Church. 

Note 5. — Many of the larger Associations — especially 
those that centre in cities and towns — became incorporated, 
with a board of legally elected trustees, for the purpose of 
holding and managing real estate, not for speculative uses, 
but to aid mission stations and feeble churches to houses of 
worship. These trustees act for, and under the direction of, 






RELATED SOCIETIES. 339 

the body, while the churches furnishing funds for the purpose. 
Thus the Association becomes an efficient missionary organ- 
ization within its own bounds. 

Note 6. — In former times, when churches were less nu- 
merous, and obtaining counsel in perplexing matters was 
more difficult, it was no uncommon thing for them, vexed 
with divisive questions of doctrine, order or discipline, to 
send up queries to the Associations at their annual meetings, 
and thereby seek advice from the assembled wisdom, which 
might dispel their doubts. These queries were considered 
warily, and answered with caution; usually protesting that 
they could not meddle with the internal affairs of the 
churches, and that the Association was not a legislative 
body to enact laws, nor an ecclesiastical court to settle ques- 
tions judicially for them. They could express an opinion, or 
give advice — nothing more. They were very jealous for the 
independency of the churches. So it is now, and should ever 
continue to be. 

II. STATE CONVENTIONS. 

As a single Association covers a limited extent 
of territory, and the various Associations, whose 
boundaries touch, hold no organic relation to each 
other, but each working for the same end, in a sim- 
ilar way, it has been thought wise to have a more 
general organization, extending over and embrac- 
ing the fields of all the Associations in the State. 
This is called a Baptist State Convention, or, as in 
many States it is termed, a General Association. 
This latter designation is by some supposed more 
accurately to express its relation to the local or 
district Associations. 

The Convention is a missionary organization, to 



340 THE NEW DIRECTORY. 

operate in extending evangelical religion within the 
bounds of the State, in connection with the Associa- 
tions and churches. It works by sustaining feeble 
interests and supporting missionaries in destitute 
neighborhoods. This is done either in cooperation 
with the Associations within their bounds, or else 
in fields which they cannot cultivate. Sometimes 
the Associations work under the general direction 
of the Convention, and report to it and through it. 
But all this is according to mutual agreement, since 
each is equally independent in its own sphere. In 
addition to the strictly spiritual culture of their 
fields, State Conventions not unfrequently plant and 
foster educational institutions, especially denomina- 
tional academies and schools for higher learning. 

The composition of State Conventions is varied 
and indefinite. Associations are uniformly consti- 
tuted by the pastors and delegates or messengers 
from the churches. The membership of Conven- 
tions, according to their mutually arranged and 
voluntary constitutional provisions, is composed of 
persons appointed by contributing churches, dele- 
gates sent by cooperating Associations, individuals 
who make themselves annual or life members by 
the payment of a specified sum, and perhaps still 
other classes, as may be provided; while no person 
can be a member, unless he be a member in good 
standing of some regular Baptist Church, yet, to a 
large extent, a money qualification is insisted on, 
the better to stimulate liberality and secure funds 
to the treasury. 



RELATED SOCIETIES. 341 

The meetings are held annually for two or three 
days — one day being- usually given to a State pas- 
tors' conference. Reports are made by the Asso- 
ciations, addresses by missionaries and others, plans 
projected for enlarged endeavors — special time and 
attention being given to the Sunday-school cause. 
The anniversaries alternate between different sec- 
tions of the State, and are held chiefly in the larger 
communities, the smaller churches finding it diffi- 
cult to accommodate the numbers which attend, for 
whose entertainment gratuitous provision is usually, 
though not always made. 

III. MINISTERS' MEETINGS. 

In nearly all compact communities, and, indeed, 
in many rural and scattered neighborhoods, the 
Baptist pastors form associations for mutual inter- 
course and improvement, called Ministers' Meetings, 
Pastors' Conferences, or other similar names. They 
organize with a simple constitution and by-laws, 
and constitute a voluntary and independent society 
for the purpose set forth. They have no organic 
connection with the churches, and possess no eccle- 
siastical character or significancy. Essays are read 
for criticism on assigned topics, plans of sermons 
presented, sermons preached also for criticism, and 
discussions held on subjects germane to ministerial 
culture and service. 

These meetings are held monthly, or, in larger 
communities, weekly. They are composed mostly 



342 THE NEW DIRECTORY. 

of pastors, but in some, ministers without a charge, 
and even deacons, are admitted. These meetings have 
no right of interference with the churches, and no 
action they can take with reference to any pastor 
who is a member, can affect that pastor's relation 
to his Church. They have the right to admit, dis- 
miss, or expel their own members, but cannot inter- 
fere with the relations the various pastors sustain 
outside the conference itself. 

IV. OTHER SOCIETIES. 

There are other denominational societies, well 
known to all, sustained for Christian service in con- 
nection with our denominational activities. The 
Missionary Union, for conducting Baptist mis- 
sions in foreign lands; the Home Mission Soci- 
ety, performing a similar service in our own coun- 
try ; the Publication Society, for disseminating a 
denominational literature; an Education Society — 
indeed, many of them, one general, and many 
local — for the establishment and support of schools 
of learning; a Historical Society, for the collection 
and preservation of denominational records. The 
Southern Baptist Convention represents the mis- 
sion work of Baptists in the Southern States, both 
home and foreign.* 

These various missionary organizations are so 
many voluntary and independent societies, sustain- 

* See Appendix for a historical sketch of our various mission- 
ary organizations. 



RELATED SOCIETIES. 343 

ing no organic connection with the churches; are 
not controlled by them, and cannot control them. 
They derive their financial support from the churches, 
to which churches they make appeals, and to 
which appeals they respond as they may feel in- 
clined. Membership in these various organizations 
is largely secured by the payment of a stipulated 
sum of money. Usually they are incorporated so- 
cieties, holding property devoted exclusively to the 
purposes of their work. Many other societies not 
here named, exist, operating on local fields for va- 
rious beneficent purposes connected with our de- 
nominational work and welfare. 



CHAPTER XIV. 

ORDINATION. 

Ordination, in its popular sense, is that form of 
service by which men are admitted to the ranks of 
the Christian ministry, and to the exercise of its 
functions. So important a relation does this ser- 
vice sustain to the character of the men who fill 
their pulpits and become the instructors and guides 
of the churches, that ritualistic communions hold 
it as a sacrament. While ordination is but one of 
the avenues by which worthy men can be admitted 
to, and unworthy men excluded from, the sacred 
office, yet it is one, and should be sedulously guarded 
by watchful churches and conscientious Councils 
and Presbyteries — that the ministry be kept pure 
and true to its high calling. For, while neither 
churches nor Councils can prevent a man from 
preaching, if he desires to do it, and can secure 
hearers, they can refuse him recognition and fel- 
lowship in such a course, and ought to do it, if they 
believe him unfit or unworthy. 

Ordination, therefore, as the act by which men 
are admitted to the rank and functions of religious 
teachers among our people, and pastors of the flock 



ORDINATION. 345 

of Christ, becomes a matter of serious moment, and 
should be well considered. Its motive, its purpose 
and its effect should be clearly understood. 

To do this in the light of Baptist Church polity, 
the following questions must be asked and an- 
swered: 

I. What is ordination ? 2. By whom is ordina- 
tion ? 3. What is the effect of ordination ? 4. Is 
ordination to be repeated ? 

Primary Propositions. 

The discussion which follows will maintain, and 
it is believed will establish, the following proposi- 
tions: 

Prop. I. That the ordination of the New Testa- 
ment was an election, or appointment, to the minis- 
terial office, and not a ceremonial setting apart, or 
consecration to that office. 

PROP. II. That there is no proof in the New Tes- 
tament that persons chosen to the office of elder, 
pastor or bishop in the apostolic churches were des- 
ignated for, or inducted into, that office by any 
formal service or ceremony whatever. 

PROP. III. That, though the laying on of hands was 
common on many occasions, as an ancient Oriental 
Jewish and early Christian form of blessing, espe- 
cially in the bestowment of the gifts of the Spirit, 
yet there is neither precept nor precedent in the 
New Testament to require its use in the ordination 
of Christian ministers. 

PROP. IV. That, while some public service of in- 



34-6 THE NEW DIRECTORY. 

auguration and designation for one who first enters 
the ministry, or at any subsequent entrance upon a 
new field of labor, would be very appropriate and 
becoming as expressing the approval and fellowship 
of other ministers and the churches, yet such ser- 
vice is not of divine authority, and cannot be made 
obligatory or essential, either to the lawfulness of 
ministerial standing or to the validity of ministerial 
acts. 

PROP. V. That if such ordination or recognition 
services be held, their form and order are matters 
of liberty and choice with those concerned in them, 
since they are prescribed by no Scriptural authority. 

Prop. VI. That, since all ecclesiastical authority 
resides in the local, visible Church according to the 
New Testament polity, therefore the right to set 
apart, as well as to elect, belongs to the Church alone, 
and the only sphere of Council or Presbytery action 
is that of advice to, and cooperation with, the Church, 
being in no sense authoritative or essential. 

PROP. VII. That while, for the sake of order and 
propriety it is becoming for accredited ministers to 
conduct all public religious services on ordinary oc- 
casions, yet ceremonial ordination is not essential 
to the ministry of the Word, nor to the administra- 
tion of the ordinances; therefore, a Church without 
an ordained minister may, with the strictest propri- 
ety, direct a private member to administer the ordi- 
nances, conduct its services, and preside in its 
assemblies; and, indeed, this should be done for the 
edification of the body. 



ORDINATION. 347 

Prop. VIII. That reordination, in the case of minis- 
ters who come to us from other evangelical denom- 
inations, is a matter of Christian liberty, optional 
with those concerned, but cannot be made essen- 
tial to ministerial character or the validity of min- 
isterial acts, though it may with propriety be made 
to conform to prevailing custom, for the sake of 
uniformity in usage. 

Our space will admit of little more than a state- 
ment of positions deemed true and tenable ; while 
many of the arguments, and most of the authorities 
by which these positions are maintained must be 
omitted. 

I. WHAT IS ORDINATION ? 



This question, to be clearly answered, needs 
definition and limitation. Ordination means differ- 
ent things to different minds, and according to dif- 
ferent ecclesiastical standards. 

It is defined to be the act and form of setting one 
apart to the work of the Christian ministry; or in- 
duction into the sacred office. Or, in a little more 
formal and churchly language it is " the act of con- 
ferring holy orders, with prayer, and the imposition 
of hands." If, however, a more comprehensible ex- 
planation be desired, as to both the form and sub- 
stance of it, we must keep in mind the point of view 
from which it is contemplated. 

First, there is the ordination of present usage 
as held and practised by the various Christian de- 



348 THE NEW DIRECTORY. 

nominations, with great diversity of subjective im- 
port and ceremonial observance. 

Second, there is the ordination of history which 
found its highest conception and most complete ex- 
pression in the mediaeval Latin and Greek churches, 
which held it as a sacrament, invested it with the 
sanctity of inspiration and surrounded it with the 
pageantry of an imposing ritualism. 

Third, there is the ordination of the New Tes- 
tament, which differs from both the others, and which 
alone need command the regard or research of those 
churches who claim to draw both the form and spirit 
of all life from that sacred fountain of ecclesiastical 
order and authority. 

Our inquiry, then, is narrowed to this question, 
What is the " ordination " of the New Testament ? 

The English words ordain and ordained, are used 
with some frequency in the sacred writings, and 
render several Greek words, but constitute, as every 
careful reader knows, no argument for ceremonial 
ordination, as now or formerly practised. 

In Mark 3 : 14 it is said Jesus " ordained {epoieese) 
twelve, that they should be with Him." It implies 
no " setting apart," but simply an appointment, a 
choice. 

In Luke 10 : I it is said, " the Lord appointed 
(anedeixeii) other seventy also." The word means 
to point out, to declare, to appoint. Has no refer- 
ence to formal induction into office. 

In 1 Tim. 2 : 7, Paul says, " Whereunto I am or- 
dained (etetheeri) a preacher, and an apostle." Here 



ORDINATION. 349 

the word means to set, to constitute, to appoint, and 
has no reference to ceremonial ordination. 

In Acts 1 : 22 Peter declares that one must be 
ordained (genes thai) to be a witness of the resur- 
rection of Jesus, to fill the place of Judas. Here 
the word means to select, elect, appoint, to bring 
about, cause to be. 

In Acts 14 : 23 it is said of Paul and Barnabas, 
" when they had ordained (cJieirotonees antes) them 
elders in every city," etc. This much-quoted word, 
which has been relied on to prove a ritualistic or- 
dination, by the " laying on of hands," the best 
scholarship decides to mean the stretching out 
of the hand or the lifting up of the hand as in vot- 
ing. The meaning of which here is, that the Apos- 
tles secured the election of elders by the vote of the 
churches, with no reference to ceremonial induction 
into office.* 

The word used in Titus 1 : 5, " ordain elders in 
every city," is katasteesees, which means to set, to 

* This word, Cheirotoneoo, Robinson, in his N. T. Lexicon, de- 
fines, " to stretch out the hand, to hold up the hand, as in voting; 
hence to vote; to give one's vote. In N. T. to choose by vote, to 
appoint." Green, m his N. T. Lexicon, defines it, "to stretch 
out the hand; to constitute by voting; to appoint." Donnegan,\x\ 
his Greek Lexicon, defines, " to stretch forth the hand; to vote in 
an assembly by extending the hand; to elect, to choose." The 
only places where this word is used in the N. T. are that already 
named, Acts 14: 23, and 2 Cor. 8: 19, where Paul speaks of the 
brother "who was chosen {Cheirotoneetheis) of the churches to 
travel with us." Here the choice or appointment of the brother 
is the only thing indicated. 



350 THE NEW DIRECTORY. 

place, to constitute, to set over. And which Rob- 
inson defines, "to constitute, to make;" and Green, 
" to place, constitute, set, appoint." 

I. The Testimony of Scholars. 

Dr. Dexter, with reference to these cases, says : 

" There being no hint in either case of any thing of a 
character like what is commonly called ordination in our 
time." " Fairly translated, and unmodified by any coloring 
from subsequent unscriptural ecclesiastical usage, these texts 
would never have suggested any such act as that which is 
called ' or dinat 'ton' by the common speech of men." — Con- 
gregationalism, pp. ij8, jjq. 

Dean Alford says : 

" The word {Cheirotoneesantes) will not bear Jerome's and 
Chrysostom's sense of ' laying on of hands,' adopted by 
Roman Catholic expositors. Nor is there any reason for de- 
parting from the usual meaning of electing by show of hands. " 
— Comments on Acts 14. : 2j. 

Dr. HACKETT renders the phrase : 

" Now having appointed for them elders in every Church, " 
which he interprets thus; "having appointed for them by 
their outstretched hand." — Com?nent in loco. 

9 

Dean Alford renders the passage, Titus I : 5, 

"And mightest appoint, city by city, elders." He sees no 
ceremonial ordination in it. 

CONYBEARE renders it : 

" Mightest appoint presbyters in every city." — Com. in loco. 



ORDINATION. 35 1 

Bloomfield says : 

" There is indeed no point on which the most learned have 
been so much agreed, as this, that Cheirotoneesatites here 
simply denotes having selected, constituted, appointed." — 
Com. on Acts 14: 2j. 

Dr. Lyman Coleman says : 

"This conclusion is sustained by the most approved au- 
thorities. According to Suicer, the primary and appropriate 
signification of the term is to denote an election made by the 
uplifted hand, and particularly denotes the election of a 
bishop by vote." " In this sense it continued for a long 
time to be used in the Church, denoting not ah ordination 
or consecration, but an election. Grotius, Meyer, and De 
Wette so interpret the passage, to say nothing of Beza, 
Bohmer, Rothe, and others." — Prim. Christ., p. 64. 

Matthew Tindale says : 

" We read only of the Apostles constituting elders by the 
suffrages of the people, Acts 14 : 23, which is the genuine 
signification of the Greek word, Cheirotoneesantes, so it is ac- 
cordingly interpreted by Erasmus, Beza, Diodoti, and those 
who translated the Swiss, French, Italian, Belgic, and even 
English Bibles, till the Episcopal correction, which leaves out 
the words, ' by election,' as well as the marginal notes which 
affirm that the Apostles did not thrust pastors into the 
churches through a lordly superiority, but chose and placed 
them there by the voice of the congregation." — Rights of a 
Christian Church, p. jjS. 

Dr. Victor Lechler (in Lange), says : 

" Cheirotonein signifies to raise the hands, to vote, to 
elect by stretching out the hands. The expression, accord- 



352 .THE NEW DIRECTORY. 

ingly, suggests the thought that the Apostles may have ap- 
pointed and superintended a congregational election. And 
this view is supported by the circumstances related in chap. 
6: 2, when the Twelve directed that the election of the Seven 
should be held." — Com. on Acts 14: 2j. 

Dr. Gill says : 

" The election and call of them [pastors] with their ac- 
ceptance, is ordination. Election and ordination are spoken 
of as the same." " Though there was a stretching out of the 
hands, there was no imposition of hands in ordination." 
" No instance can be given of hands being laid on any or- 
dinary minister, pastor, or elder at his ordination."— Body of 
Divinity, pp. 525-6. Phil. Ed., 18 10. 

A want of space forbids further citation of au- 
thorities. Nor is it needful. New Testament or- 
dination was an election, an appointment to office, 
and had no reference whatever to any formal induc- 
tion into office ; did not imply any ceremonial in- 
vestiture, or setting apart to the functions of that 
office. The New Testament calls an election to 
office, ordination ; we call the setting apart of those 
elected, ordination. Those who are jealous for 
New Testament models, should correct their phrase- 
ologies by the New Testament standard. 

It may be fairly asked — admitting that ordination 
in the New Testament sense was an election, an 
appointment — Were not those, thus elected, set apart 
by formal ceremonies to the discharge of their offi- 
cial duties ? This we can neither affirm nor deny. 
We simply do not know. There is neither precept, 
example, nor manifest inference to decide the ques- 



ORDINATION. 353 

tion. It has usually been taken for granted that the 
primitive ministry was inducted into office by formal 
services, and that " prayer with the laying on of 
hands," was the essential part of such ordination. 
But this has been accepted as scriptural, not be- 
cause it is found in the Scriptures, but because Pre- 
latical and Presbyterial authorities have interpreted 
the Scriptures by their own ecclesiastical usages, 
rather than adjusted their usages to the New Testa- 
ment teaching. They have seen Episcopal and 
Presbyterian ordination in the New Testament be- 
cause they saw it in their Church standards and 
practices. Their scholars have largely so inter- 
preted the text, and Baptists have accepted their 
conclusions without even their justification. 

2. The Laying on of Hands. 

But does not Paul expressly declare to Timothy 
that he was ordained and set apart to the work of 
the ministry by the laying on of his hands and the 
hands of the Presbytery ? No ; he makes no such 
declaration. Does he not enjoin Timothy not to 
ordain any man hastily by suddenly laying hands 
on him ? No ; he makes no such declaration, as we 
shall see. 

The subject of " the laying on of hands " must be 

treated very briefly in this place. It was an old 

Jewish and common Oriental custom, by which 

benedictions were conferred or invoked, and other 

symbolical acts performed. Our Lord laid His 
23 



354 THE NEW DIRECTORY. 

hands on the sick to heal them ; on the little chil- 
dren to bless them. The Apostles did the same. 
But in the apostolic church this act was chiefly 
associated with the special impartation of the Holy 
Spirit. Th'e Charismata was thus conferred. Peter 
and John laid hands on the converts at Samaria, 
and they received the Holy Ghost. So did Paul on 
the twelve disciples at Ephesus. Ananias laid his 
hands on Saul at Damascus that he might receive 
his sight, and be filled with the Holy Ghost. Jesus, 
after the resurrection, conferred the Holy Ghost by 
breathing on His disciples. And His farewell bless- 
ing, when He ascended, was conferred by the lifting 
up of His hands. 

Now, the apostolic precedents relied on to en- 
force ceremonial ordination by the laying on of 
hands, are the following : 

I. The ordination of the Seven as related in Acts 
6 : 1-6. The true ordination, /. e., the election in 
this case was by the " whole multitude," " the mul- 
titude of the disciples." 

But this case is not in point, and constitutes no 
argument ; since this setting apart was to a secular 
office and not to a spiritual ministry ; to the serv- 
ing of tables and not to preaching of the Word. An 
induction into the Diaconate and not into the Epis- 
copate. Moreover, this act was by inspired Apos- 
tles, who have no successors. Neither the Diaconate, 
the Episcopate, nor the Presbyterate can claim to 
be the official successors of the Apostolate. Pre- 
sumably this act was for their especial endowment 



ORDINATION. 355 

by the Charismata. It has no authority unless it 
be in the ordination of deacons. 

2. The next precedent relied on is the case of 
Barnabas and Saul, sent forth to the Gentiles by the 
Church at Antioch, Acts 13 : 1-3. 

But this was not an ordination in any technical 
sense. Both these men had been engaged in the 
active work of the ministry for years — not less than 
eight or nine, possibly twelve, according to the best 
chronological data. They were not here inducted 
into the ministry, but designated to a new field of 
work. Moreover, this designation was by the 
special and express dictation of the Holy Ghost, 
showing that it was not a common and customary, 
but an extraordinary and wholly exceptional thing, 
and therefore not an imitable example. Also, it is 
wholly undetermined who laid hands on them, 
whether the prophets, the elders, or the disciples 
generally. 

Dr. Hackett says : 

" Paul was already a minister and an Apostle, and by this 
service he and Barnabas were now merely set apart for the 
accomplishment of a specific work." — Com. in loco. 

3. The next case usually quoted to the same end, 
is Paul's injunctions to Timothy ; " Neglect not the 
gift that is in thee, which was given thee by 
prophecy, with the laying on of the hands of the 
Presbytery." — 1 Tim. 4 : 14. Also, " Wherefore, I 
put thee in remembrance that thou stir up the gift of 



356 THE NEW DIRECTORY. 

God, which is in thee, by the putting on of my 
hands." — 2 Tim. I : 6. 

These passages are held to prove primitive or- 
dination by the laying on of hands. This inferen- 
tial reasoning is quite of a piece with that which 
proves primitive infant baptisms from the fact of 
household baptisms. The fact is, the Apostle 
makes not the least allusion to ordination in these 
citations. He speaks expressly and only of " the 
gift of God " {to Charisma tou Theoii), which 
had been bestowed by the laying on of hands. It 
would do no more violence to the text to infer that 
Paul laid his hands on the disciples to ordain them, 
or that Peter laid his hands on the converts at Sa- 
maria for the same purpose, than to say that the 
above texts refer to Timothy's ordination. 

Dr. Van Oosterzee, in Lange, says : 

" There is here absolutely no mention of ordination in the 
later hierarchical sense." — Com. on 2 Tim. 1 : 6. 

Dr. EBRARD, the continuator of Olshausen, says : 

" Ordination, in its later sense, is in no way referred to." 
— Com. on 2 Tim. i : 6. 

Dr. Olshausen says : 

" In these passages, indeed, it is the laying on of hands for 
the communication of the Spirit that is spoken of, not, how- 
ever, for a definite sphere of duty or a special calling, but for 
the general calling of the Christian." — Com. on i Tim. 4: 14. 



ORDINATION. 357 

Dr. Van Oosterzee, in Lange, says : 

" Laying on of hands. This was of old a symbol of the 
communication of the Holy Spirit." — Com. i Tim. 4: 14. 

Dr. Whitby says : 

" The Charisma, or gift here mentioned, being the gift of 
the Holy Ghost, was usually conferred by the laying on of 
the hands of an Apostle." — Com. on 2 Tim. 1 : 6. 

Dr. Gill says : ♦ 

"And since gifts have ceased being conveyed this way, 
the rite of laying on of hands in ordination seems useless and 
of no avail." — Com. on 1 Tim. 4: 14. 

Dr. Conybeare says: 

" The grace of God required for any particular office in 
the early Church was conferred after prayer and the laying 
on of hands. This imposition of hands was repeated when- 
ever one was appointed to a new office or commission." — 
Com. on 2 Tim. 1 : 6, Note 6. 

To say the very most for those who insist that 
these passages refer to ordination, it must be con- 
fessed the foundation is too slender and uncertain to 
allow of resting on them any doctrine, or imposing 
any ceremony that shall be regarded as essential to 
the validity of ministerial acts. It is not strange 
that many interpreters, looking at these passages 
through their own standards and usages, should see 
ordination recognized where the Apostle seemed to 
see nothing but extraordinary spiritual gifts imparted 
by the imposition of hands. 



358 THE NEW DIRECTORY. 

4. We come lastly to mention the text much re- 
lied on to prove ceremonial ordination as existing 
in the apostolic Church; and while it fails to sub- 
stantiate that doctrine, it is undoubtedly the strong- 
est citation for that purpose that can be made from 
the New Testament. It is 1 Tim. 5:22. — " Lay 
hands suddenly on no man." This is interpreted to 
mean, " do not ordain and put into the ministry any 
man, hastily." If it does refer to ordination, the 
inference would be strong — though not conclusive — 
that a custom prevailed, of inducting men into the 
sacred office by the imposition of hands. But does 
it refer to ordination ? It has generally been so in- 
terpreted. But we learn to distrust the scholarship 
which interprets the word of God under the bias of 
ecclesiastical prepossession. 

This passage stands near the end of a chapter 
composed of a variety of preceptive injunctions, in 
which Timothy is advised how he shall conduct the 
various matters referred to among the churches. 
The injunction immediately preceding is, " Do 
nothing through partiality." That immediately fol- 
lowing is, " Neither be partakers of other men's 
sins." The connection gives us no clew to its proper 
application. 

DEAN Alford, while he believes that it refers 
to ordination, cites DeWette, Wiesenger, Huther, 
Hammond and Ellicott, who interpret it of receiv- 
ing back into the Church excommunicated persons, 
as from the later testimony of Cyprian, the Nicene 
Council, and other sources, is proved to have been 



ORDINATION. 359 

the early practice ; except as Luther regards it as 
simply a form of expressing an ecclesiastical bene- 
diction. 

Dr.Ebrard says: 

" It should be understood of receiving into the Christian 
fellowship in general, or of restoring to this fellowship those 
that had fallen." He adds, " I prefer the latter view, with 
DeWette, from regard to v. 20." " Baur explains the passage 
principally of the restoration of heretics, of which he adduces 
examples from a later period." This is also his opinion, 
though he does rfot regard the evidence as decisive. — Com. 
in loco. 

Dr. Hammond says : 

"This belongs to the laying on of bishop's hands in ab- 
solving penitents." — Com. in loco. 

Dr. Van OOSTERZEE, in Lauge, while he does 
not feel sure as to the interpretation and application 
of the words, says : 

" But the question is, ' To what laying on of hands does 
the Apostle here refer?' According to DeWette he means 
the admission of such as had been excluded from the Church 
fellowship. Without doubt the connection favors this opin- 
ion. And already, at an early day, the laying on of hands 
was practiced as a sign of absolution for excommunicated or 
heretical persons, restored into the pale of the Church." — 
Co?n., 1 Tim. 5: 22. 

Dr. Ellicott says : 

" The preceding warning, however, and still more the de- 
cided language of the following clause, appears to point so 



360 THE NEW DIRECTORY. 

very clearly to some disciplinary functions, that it seems best, 
with Hammond (so also DeWette and Wiesenger) to refer 
these words to the Cheirothesia, on the absolution of peni- 
tents and their re-admission to Church fellowship." — Com- 
ment. 1 Tim. 3 : 22. 

McKnight says : 

"Lay hands suddenly on no man. Appoint no one to 
any sacred office, hastily, without inquiry into his character 
and qualifications." — Com. in loco. 

Dr. Wm. B. Johnson, one of the most honored 
of American Baptists, says : 

" As there is not a solitary case in the New Testament of 
ordination to the ministry by imposition of hands, I cannot 
suppose that the direction of Paul to Timothy, to lay hands 
suddenly on no man, does refer to imposition of hands in 
ordination." — The Gospel Developed, pp. ijj, 136. 

Dr. J. B. Jeter, a man acute, discriminating and 
conservative, says : 

"In the primitive age very little stress was laid on the 
ceremonies attending the induction into office. The Apos- 
tles laid on their hands several times to confer the gift of the 
Holy Ghost; but never in confirmation of an appointment to 
office — except in the case of the Seven." "There is no 
scriptural proof that any elder or bishop of any Church was 
ordained by the laying on of the hands of an Apostle, or of 
any Christian minister." "In the apostolic times ordination 
was simply an appointment to office." "A formal ordina- 
tion service is not essential to the performance of ministerial 
duties; but it is eminently becoming and useful. The ap- 
pointment of a Church is the essence of ordination." — Relig- 
ious Herald, editorial of May 25, 1S76. 



ORDINATION. 36 1 

An attempt to extort apostolic authority for a 
ceremony deemed important, if not absolutely es- 
sential, from a text so variously understood, in 
which, with its contexts, Schleiermacher found " an 
extraordinary confusion," and which the best schol- 
ars find it difficult to construe with satisfaction, 
would be something more than absurd. 

Note i. — Ordination, therefore, by the laying on of hands, 
since not taught in the New Testament, by either precept, 
example, or clear inference, is not essential nor obligatory. 

Note 2. — While, however, it is not a matter of obligation, 
it is also not contrary to the letter or spirit of the Scriptures, 
and as a matter of Christian liberty, is permissible. 

Note 3. — As a matter of liberty, also, the form and man- 
ner of induction into the ministerial office is optional with 
the churches and candidates for orders. 

Note 4. — Uniformity in order among the churches is de- 
sirable. But if uniformity be demanded as essential to ortho- 
doxy, or to validity, in any thing not clearly taught in the 
New Testament, then the demand should be resisted. Christ 
is the only lawgiver for the churches. 

j. Its Place among the Churches. 

Our most orthodox Baptist churches formerly 
practiced the laying on of hands upon persons bap- 
tized. Some still practise it ; not a few believe it 
of apostolic origin. Dr. David Benedict, the his- 
torian, declares, "This was a practice of high au- 
thority in our denomination in other countries, and 
in this country it formerly prevailed much more ex- 
tensively than at the present time." * When the 

* Fifty Years Among the Baptists, p. 160. 



362 THE NEW DIRECTORY. 

Philadelphia Association adopted the London Bap- 
tist Confession of 1689, they added, Sept. 15, 1742, 
an article (the 35th) beginning, " We believe that 
laying on hands with prayer, upon baptized believ- 
ers, is an ordinance of Christ, and ought to be sub- 
mitted unto by all such persons that are admitted 
to partake of the Lord's supper." * This article, 
however, was afterward omitted. 

In the modern Roman Church imposition of hands 
is deemed essential in the sacraments of ordination, 
confirmation, and baptism. Also in the Anglican and 
other Episcopal churches it is similarly used. In other 
Protestant churches, our own included, it retains its 
place only in ordination, in all of which it is insisted 
on with a tendency to sacramental effect. 

Ordination, therefore, by public prayer and the 
imposition of hands by other ministers, is not essen- 
tial to the genuineness of ministerial character or 
the validity of ministerial acts. It does not make a 
minister any more than inauguration makes the 
president. He is president, de jure and de facto, by 
virtue of his election, with all the rights, powers and 
privileges which belong to the office, with or with- 
out an inauguration. Such is the relation of ordina- 
tion to the ministry. It is their inauguration, mak- 
ing public the election, with the approval and 
commendation of those who take part in the ser- 
vices. And this only. 

The fathers of New England orthodoxy took this 

* See Cutting's Historical Vindications, p. 189. 



ORDINATION. 363 

view of the matter ; even the rigid leaders of the 
Standing Order 

Cotton Mather said : 

" Our fathers reckoned ordination not to be essential unto 
the vocation of a minister, any more than coronation to the 
being of a king; but that it is only a consequent and con- 
venient adjunct of his vocation, and a solemn acknowledg- 
ment of it, with a useful and proper benediction of him in 
it." — Mag7ialia y Vol. Ill, pp. 242-3. 

Thomas Hooker said : 

"It is plain that ordination presupposes an office consti- 
tuted; does not constitute. Therefore it is not an act of 
power, but of order." — Right a.7id Power of Ordination. 

The Cambridge Platform says : 

" Ordination we account nothing else but the solemnly 
putting a man into his place and office in the Church, where- 
to he had right before by his election; being like the install- 
ing of a magistrate in the commonwealth." — Chapter 9, 
sees. 2, 4. 

ISAAC BACKUS, clarum et ve7ierabile nornen among 
Baptists, said : 

" And ordination of ministers is no more than swearing 
them to be faithful in that office. Their being furnished 
with grace and gifts for it is the most essential thing in the 
affair." — Hist. N. E. Churches, p. in. Phil. ed. t iSjj. 

Dr. Knapp says : 

" That a religious teacher should be solemnly consecrated 
to his office, or ordained, is indeed useful, both to the teacher 



364 THE NEW DIRECTORY. 

himself and to the Church. But in itself considered it is not 
a matter juris divino. It is nowhere expressly commanded 
of God, and contributes nothing, considered as an external 
ceremony, to efficiency and activity in the sacred office." — 
Christ. TheoL, p. 477, 21st Am. ed. 

To induct a minister into the sacred office to 
which he has been chosen by some public service, 
though required by no scriptural authority, is there- 
fore, nevertheless, becoming, appropriate and im- 
pressive. The kind of service and the form of the 
ceremony may well be left to those directly inter- 
ested to decide.* 

II. BY WHOM IS ORDINATION? 

Admitting that, for the sake of order, ceremonial 
ordination should be continued, where resides the 
right and the power to set men apart to this service ? 
Is it in a Church, or in a Council or Presbytery ? 

The answer is brief, and should be conclusive. 
The right of ordination is inherent in the Church; 
and in no other body of men whatever. This con- 
clusion is inevitable to those who hold to Church 

* It would be difficult to conceive of a more impressive ordina- 
tion service than that of the celebrated Robert Hall, by the Church 
of which he was a member, and of which his father was pastor, at 
Arnsby, England. Of this we have an account in his memoirs 
by Dr. Olinthus Gregory, copied from the Church records. 
After a careful examination of the candidate by his father and the 
Church, and an appropriate sermon preached by his father, the 
Church set him apart " by lifting up their right hands, and solemn 
prayer."— Hall's Works, Vol. III., p. 8. 



ORDINATION. 365 

independency, and repudiate sacramental ordination 
and hierarchical assumptions, as Baptists do. The 
contrary claim, that the right inheres in a Council 
or Presbytery, and that the ceremony must be per- 
formed by those who have had hands laid on them, 
in order to be valid, is so preposterous, that no man 
should make it unless he be prepared to defend holy 
orders by Episcopal hands as a sacrament, with an 
uninterrupted apostolical succession. For to that 
he must be finally driven. 

That the right of ordination resides in the local, 
visible Church — though ministers may be called 
upon to advise in the matter, and to perform the 
public services — will be evident from the following 
considerations : 

1. Because all ecclesiastical authority resides in 
the local Church. This is the only organic form of 
Christian life divinely appointed. Christ instituted 
no society but the Church, and to it He committed 
authority to administer His laws. This is the Bap- 
tist doctrine, held, taught and defended, always and 
everywhere. Councils and Presbyteries, as organ- 
ized bodies, are of human, not of divine origin or 
authority, and cannot be essential to, much less 
supersede, the Church in the performance of any 
ecclesiastical functions. 

Dr. Francis Wayland says : 

" While we believe that men are to be set apart for the 
duties of the ministry, in. whom we see the evidence of min- 
isterial gifts, yet, that it is the Church itself — by which I 



366 THE NEW DIRECTORY. 

mean, not the clergy, but the whole body of Christians — 
which sets them apart; and that when thus appointed to this 
work, they are, by this act, rendered no better or holier than 
their brethren." — Principles and Practices, p. iji. 

A Council is created by the Church which con> 
venes it. Now to suppose that a Church has not 
power to ordain, while a Council has, is to suppose 
that the body created has more power than that 
which created it. Moreover, the Council has no in- 
herent power, and possesses only what the Church 
which called it has conferred upon it. It is, there- 
fore absurd to suppose the Council can do more 
than the Church. 

And further, Christ gave to the churches pastors 
and teachers. But if Councils hold the right to or- 
dain, the churches cannot enjoy these most impor- 
tant gifts of ministerial service divinely bestowed, 
without the consent of a Council, a body of men 
for which the great Head of the Church made no 
provision. 

2. Because a Church is a body complete in itself 
as to authority, though without officers, it has 
power to create officers out of its own members, and 
set them apart to the service for which they may be 
chosen, by any form or ceremony it may choose, or 
i without any ceremony, at its option. The right to 
choose and enjoy the ministry of its own religious 
teachers, without let or hindrance from any, is one 
of the primary rights with which Christ has invested 
His churches.* 

* See chapter on Councils. 



ORDINATION. 367 

HAYNES says: 

" The Church is competent to make her own ministers, as 
far as man can make them, and this she always does among 
the Baptists. She authorizes him to preach by her own li- 
cense, which is granted or withheld, as she thinks best. The 
essential act in ordination is her election of him for the pur- 
pose, and he may become a minister or a pastor without the 
agency of the Presbytery." — Baptist Denomination, p. 250. 

3. Because that in the primitive churches, though 
there was an apostleship and a discipleship, there 
was no such division into clergy and laity as after- 
ward sprang up and now prevails. There was no 
official caste or class, save as the Holy Spirit, 
working in each, developed certain gracious capa- 
bilities, which the churches used for the edification 
of the body. It was neither cleric nor laic, but a 
common discipleship. All alike constituted a holy 
priesthood, ordained to offer spiritual sacrifices unto 
God. And the churches selected and elected teach- 
ers and leaders, as the fitting qualifications were 
developed which commended the individuals.* 

Dean Stanley said: 

" The Church, the Christian society, existed in those faith- 
ful followers, even from the beginning, and will doubtless last 
unto the end." " But even for years after the Lord's depart- 
ure such a society existed without a separate order of clergy." 
— Christ. Institutions, p. 179. 

It is indisputable that after the primitive age the 
common discipleship was divided by this class-dis- 

* See chapters on the Ministry for other authorities. 



368 THE NEW DIRECTORY. 

tinction into clergy and laity. Then developed the 
hierarchical tendency to wrest ecclesiastical author- 
ity from the churches and vest it in an ambitious 
clergy. Especially did this tendency show itself in 
the claim that the right of ordination belonged ex- 
clusively to the clergy. For in no other way could 
they so effectually dominate the churches as by 
holding in their own hands the exclusive right to 
consecrate and invest their pastors. This right con- 
ceded, the churches were powerless in the grasp of 
their despotic spiritual rulers. The demand now 
for an exclusive clerical ordination has this same 
hierarchical tendency for its germ and life. 

Dr. Crowell said: 

"It is evident that the right to consecrate is involved in 
the right to elect; and this right, as we have seen, the Lord 
Jesus Christ has vested in each Church." " The choice or 
election of a man to the ministry is a greater act than that of 
consecration or induction into office. Consequently, the 
Church, which is competent to do the greater, must possess 
in itself the power essential to the valid performance of the 
less." — Ch. Members Manual, pp. 106-7. 

Dr. Dexter says: 

" If ordination is the mere solemn installing of a function- 
ary, previously appointed, in the place to which he has been 
chosen, since the putting in the place is a lesser act than the 
electing to the place, and since the Church has done the 
greater, it must follow that the power must rest with it to do 
the less. So that, if a Church may elect its pastor, it may 
ordain him — which is but the carrying out of that election to 
its full completion and result." — Congregationalism, p. ij.i. 



ORDINATION. 369 

Dr. Wm. B. Johnson said: 

"The sole power of ordaining to the pastorate or bish- 
opric is lodged with the churches." — Gospel Developed, pp. 
*33, 144- 

Dr. Strong says; 

" It is always to be remembered, however, that the power 
to ordain rests with the Church; and that the Church may 
proceed without a Council, or even against the decisions of a 
Council. Such ordination, of course, would give authority 
only within the bounds of the individual Church." — System- 
atic Theology, p. 514. 

Dr. Wellman said: 

" It should not only be understood, but it should be more 
distinctly and formally acknowledged than it usually is, both 
by the ordaining Council and the members of the Church, 
that the ordaining power is vested in the Church, and not in 
the Council." — Church Polity of the Pilgrims, p. 114. Cited 
by Dexter, p. 61, note. 

4. Because the claim made by some, that while 
a Church may have the right to ordain or set apart 
a minister for themselves, ordination by a Council 
makes one a minister for the whole denomination , is 
false, illogical and absurd. A Church cannot, in- 
deed, make a man a minister to any but themselves. 
The fact that they had chosen him and approved 
his ministry, would to that extent give him credit 
with other churches.' Nor yet can a Council do 
any more than give a man the credit of their ap- 
proval and commendation. They cannot make him 

a minister for any Church save that one which 
24 



370 THE NEW DIRECTORY. 

asked their advice and cooperation in his ordina- 
tion. 

It is preposterous to claim that a Council can 
assure the confidence and fellowship of the entire 
denomination to any man on whom they may lay 
their hands. What is the denomination ? It is 
not an organic entity; it has no corporate exist- 
ence; it is not an ecclesiastical body; it has nei- 
ther organization, laws nor officers, and has no 
means of expressing approval or dissent. It is a 
mere conception of the aggregate of all the churches. 
The ministers who lead and direct its activities are 
not the denomination ; the journals that speak to 
and for it are not the denomination ; and in the 
sense in which it is so often appealed to, or spoken 
for, it is a fiction. 

When, therefore, did the denomination authorize 
a Council or Presbytery to ordain a man into its 
ministry, or give him the credit of its fellowship 
throughout the land ? What havoc it makes with 
our theory of Church life, to claim that a Council 
sitting in Maine or Vermont can make a man an 
accredited minister for all the churches in Missis- 
sippi or Texas or Montana; or that a Presbytery 
acting in New York can give a man the fellowship 
of the churches in Chicago, St. Louis or San Fran- 
cisco, and elsewhere and everywhere. 

And since it is by this same theory claimed that 
a Council is necessary to depose an unworthy man, 
because a Church can neither make nor unmake a 
minister, we have such inconsistency and confusion 



ORDINATION. 371 

as this. A Council in Massachusetts ordains a man 
and makes a minister of him for the whole denomi- 
nation, it is said; while a Council in Virginia, for 
cause, deposes him, and thereby unmakes a minis- 
ter of him for the whole denomination ! And nei- 
ther Council knew what the other had done, or that 
it existed ; and the denomination — that mythical 
something — was ignorant of what both had done, 
while trading on its credit and acting without its 
authority. This whole theory of Council authority 
is false, untenable and pernicious. There is no such 
discrimination to be made in favor of the power of 
a Council, and against the power of a Church in the 
ordination and deposition of ministers. All that a 
Council can do is to examine, advise and assist a 
Church when called upon to do so. 

It is right, however, for the sake of order, cour- 
tesy, and prudence, that the churches consult and 
cooperate with each other. But if this be insisted 
upon as a matter of necessity, then we protest, and 
fall back on what the fathers called " the power of 
the keys," committed by Christ to the churches. 
Uniformity in order is greatly desirable. But when 
uniformity is made compulsory by making it essen- 
tial in things not vital, then nonconformity becomes 
a virtue and is to be commended. 

John Cotton said : 

"The warrant by which each particular Church doth de- 
pute some of their own body, though not presbyters* to lay 
their hands on those whom they have chosen to be their 



37 2 THE NEW DIRECTORY. 

presbyters, is grounded upon 'the power of the keys' which 
the Lord Jesus Christ hath given to the churches." — Way of 
the Churches, p. 43. 

John Robinson, John Davenport, Thomas Hooker, 
Samuel Mather, and the other fathers of New Eng- 
land Congregationalism, held the same opinion. 
Usually, and orderly, of course, they held that the 
elders, when present, or easily accessible, should 
perform this service, just as when present they 
should conduct other religious services ; but their 
presence and assistance was not imperative. The 
power was in the churches. 

The Cambridge Platform, their standard of 
Church order, says : 

"In such churches where there are no elders, imposition 
of hands may be performed by some of the brethren, orderly 
chosen by the Church thereto. For if the people may elect 
officers, which is the greater, and wherein the substance of 
the office consists, they may much more (occasion and need 
so requiring), impose hands in ordination, which is less, and 
but the accomplishment of the other." 

Dr. Francis Wayland, on methods of admit- 
ting to the ministry, says : 

" I believe that our mode is not only as good as any other, 
but that it .is more nearly than any other conformed to the 
principles of the New Testament. Let our churches, then, 
never surrender the authority to single ministers, or to Coun- 
cils, or to any other organization whatever. I believe that 
Christinas placed it in their hands, and they have no right 
to delegate it. Let them use it in the manner required by 



ORDINATION. 373 

the Master, and it can be placed in no safer hands." — Prin- 
ciples and Prac. of Baftt. Chs. , p. 100. 

III. WHAT IS THE EFFECT OF ORDINATION? 

What does ordination do for a man ? What is he 
different after it, from what he was before ? Does 
it impart any new rights, powers, privileges or 
qualifications to him ? 

It is not usually claimed — certainly not among 
Baptists — that ordination endows the candidate with 
any intellectual, moral, or spiritual grace which he 
did not before possess. To claim that it did would 
place them in the ranks of sacramentarians, who 
see, in the imposition of hands, the pledge of special 
spiritual gifts, as in apostolic times. But this ques- 
tion is answered by prevailing custom and current 
Christian sentiment thus: the ordained minister can 
lawfully solemnize marriage, administer the ordi- 
nances, and lay hands on others, which the unor- 
dained cannot lawfully do. Is this true ? 

Marriage is held by law to be a civil contract, 
and its conditions prescribed by statute. The vari- 
ous classes of persons permitted to take the ac- 
knowledgments of the contracting parties, are 
specified. Among these are accredited clergymen 
of the various denominations, so recognized by the 
usages of their own churches. An unordained per- 
son, in the eyes of the law, is not a clergyman, and 
therefore is not legally qualified to solemnize mar- 
riage, although the marriage contract is not invali- 
dated by such defect, when so performed; but he 



374 THE NEW DIRECTORY. 

who marries the parties, being thus disqualified, is 
subject to complaint and fine. A licentiate is not, 
in a legal sense, a qualified minister. 

As to imposition of hands in the ordination of 
ministers, any one whom the Church may select is 
competent for this service. It is customary and 
proper for ministers to do it, if such be present, just 
as it is proper for them to read the. Scriptures, give 
out the hymns, and make the addresses. But as to 
its validity and lawfulness, the one is just as good 
as the other. 

This question then remains, Is it right and proper 
for an unordained man to administer the ordinances ? 
The prevailing opinion is, that he has no such right 
until the hands of the Presbytery have been laid on 
him — an opinion that finds no warrant in the New 
Testament. It is every way proper and becoming 
for an accredited minister to baptize, and preside 
at the observance of the Lord's Supper, just as it is 
proper for him to preside at any other religious ser- 
vice. But it is a notable inconsistency that current 
religious opinion will welcome almost any man into 
the pulpit, who can talk, even though his talk be 
little more than a travesty of Gospel preaching, and 
yet insist that the administration of the ordinances 
is too holy a service for any unordained man to per- 
form. 

Paul made it a strong point that he did not bap- 
tize, except in a very few cases.* His call was to 
the higher office of preaching the Gospel. The 
* i Cor. i : 14, 15. 



ORDINATION. 375 

ordinances were committed to the disciples. And 
this arose from no depreciation of the ordinances, 
but from the fact that higher spiritual qualifications 
had been imparted to him, as an ambassador of 
Christ, for the work of the ministry. Any of the 
" royal priesthood " of the discipleship could baptize 
converts, and break the loaf and fill the cup at the 
Supper; preaching the Gospel was a higher function. 
There is no evidence in the New Testament that 
any Apostle presided at the " breaking of bread," 
and scanty evidence that they baptized converts — 
beyond the few baptized by Paul. They may have 
done it, but if so, we lack the evidence. The 
beauty and impressiveness of these sacred symbols 
do not depend on the administration — ^nly so that 
they be decently and reverently served — but on the 
inherent sanctity of the ordinances themselves. 
Many small and feeble churches go without the 
ordinances for months, or years, because no or- 
dained minister is accessible to serve them. This 
is all wrong. Let them select some deacon, or 
private member to serve in this capacity, as they 
would choose one to lead a prayer-meeting. The 
ordinances were committed to the churches; and 
Christ's institutions should not be neglected. The 
neglect of these by the pastorless churches is one 
cause of their long-continued weakness and decline. 

Tertullian said: 

" In itself considered, the laity also have also the right to 
administer the sacraments, and to teach in the-community. 



376 THE NEW DIRECTORY. 

The Word of God and the sacraments were communicated 
to all, and may therefore be communicated by all Christians, 
as instruments of Divine grace." " If we look at the order 
necessary to be maintained in the Church, the laity are to 
exercise their priestly rights of administering the sacraments 
only when the time and the circumstances require it." — Dap- 
t ism, chap. 17. Cited by Neander, Ch. Hist., Vol. I., p. 796. 

Mosheim says: 

" At first, all who were engaged in propagating Chris- 
tianity, administered this ordinance [baptism] nor can it be 
called in question that whoever persuaded any person to em- 
brace Christianity, could baptize his own disciple." — Eccl. 
Hist. , Cent. I. , part II. , chap. 4, sec. 8. 

Dr. Jacobs says : 

" There are positively no sacred rites or acts which it is de- 
clared in the New Testament must be administered by men 
ordained or in any way separated from the general body of 
Christians. The two sacraments are justly considered the 
most solemn of Christian ordinances. But even of them such 
administration is nowhere commanded." — Eccl. Polity of the 
New Testament, p. 14.4. 

Dr. Pressense declares : 

"That the words of St. Paul to the Corinthians imply 
that all Christians might break the bread and bless the cup 
at the Lord's Supper, and not an officiating minister only. 
For he says: ' The bread which we break, and the cup of 
blessing which we bless.' " — Vol. II., p. 224. 

P:.of. Curtis says: 

" Originally every Church member, as such, was an evan- 
gelist wherever he could be. As Neander has shown, and all 



ORDINATION. 377 

Church history proves, the distinction between the clergy and 
laity was much less marked at first. In regard to the admin- 
istration of baptism, this was quite as much the case as in 
teaching. It belonged to the original priesthood of all, at 
first, or was, at least, committed to them, except as limited by 
the Church." — Prog. Bap. Principles, pp. 298-Qg. 

Dr. Charles Hodge, while he believes that the 
common and orderly way of serving the ordinances 
is by an ordained minister, yet says: 

" If baptism be a washing with water, in the name of the 
Holy Ghost to signify and seal the ingrafting into Christ, 
does it cease to do this, if not administered by an ordained 
minister ? Does not the man thus baptized make a profession 
of his faith ? " " Can it therefore be any more invalid than 
the Gospel preached by a layman ? " — Systematic Theology, 
Vol. III., p. 523. Ed. 1875. 

Dr. Davidson says: 

"Thus when a Church has no elders, the members may 
legitimately partake of the Supper. An elder's presence is not 
essential to the validity of it. It is desirable, because the pre- 
sumption is, that such an one is better qualified to lead the 
devotions of the brethren than an individual selected from 
among themselves. " ' ' But it is certainly unnecessary to send 
for the elders of another Church ; for such an one bears no of- 
ficial relation to any society except his own." "When a 
Church, therefore, is without an elder or pastor, let them by 
all means partake of the Supper. It is their duty and privilege 
to do so. To neglect it is culpable." " A deacon selected 
by the brethren may preside." " There is no one passage in 
the New Testament which proves that it is the exclusive right 
of the elders to baptize. And yet the notion is tenaciously 
held. Coming as it does from the Church of Rome, and re- 
ceived from that source by the Protestant Episcopal Church, 



378 THE NEW DIRECTORY. 

it has taken hold of other denominations." — Eccl. Polity of 
the N. T.,pp. 280, 283-80. 

Dr. Lyman Coleman says: 

" The duty of administering the ordinance [baptism] does 
not appear to have been restricted to any office in the Church." 
" Lay baptism, of which frequent mention is made in the 
early history of the Church, was undoubtedly treated as valid 
by the laws and usages of the ancient Church." Of the Sup- 
per he says: "Nothing is said in the New Testament re- 
specting the person whose prerogative it is to administer 
this sacrament." — Ancient Christ. Exemp., pp. 390, 2-427. 

Dr. Henry M. Dexter says: 

" The supposed need in the case of evangelists and mis- 
sionaries grows out of the assumption that only an ordained 
person has the right to administer baptism and the Lord's 
Supper. But that assumption is a legacy of Popery which 
Congregationalism will do well to decline; since the Bible 
does neither affirm nor endorse it. Scripturally one of the 
deacons, or any brother of the Church whom it may authorize 
for the purpose, is competent — in the absence of the pastor — 
to baptize, or preside at the remembrance of Christ at the 
Lord's Supper." — Congregationalism, pp. IJJ-J7. 

Dr. Leonard Bacon says: 

"I have found nothing in the Bible, and nothing in what 
I have seen of the earliest Christian writers, which implies 
that it was the peculiar duty, or the peculiar honor of this or 
that officer, to administer baptism." — Manual of Ch. Polity, 
A 5*- 

Dr. Daniel CURRY, than whom there has been no 
abler man in the Methodist Episcopal Church, says: 

"The sum of the whole matter is, that whosoever is called 



ORDINATION. 379 

of God is thereby invested with all the essential characteristics 
and prerogatives of a Gospel minister; and whether inducted 
by one form or another, or without any form, and acknowl- 
edged by no fellow-minister, he has an indefeasible right, de 
jure divino, to administer the sacraments and ordinances, and 
feed the flock of Christ. And if occasion requires, he may 
recognize other ministers by solemn forms, and appropriate 
ceremonies." — Editorial, Christian Advocate, Nov. n, 187 j. 

Andrew Fuller said: 

" It appears to me that every approved teacher of God's 
Word, whether ordained the pastor of a particular Church or 
not, is authorized to baptize." " I see nothing objectionable, 
if, when a Church is destitute of a pastor, it [the Supper] was 
administered by a deacon, or an aged brother. I know of no 
Scripture authority for confining it to ministers. Nay, I do 
not recall any mention in the Scriptures of a minister being 
employed in it, unless we reckon our Lord one." — Works, 
Vol. III., p. 494. Phil. Ed., 1845. 

Dr. Francis Wayland says : 

"I know that we restrict to the ministry the administra- 
tion of the ordinances; and to this rule I think there can be 
no objection. But we all know that for this restriction we 
have no example in the New Testament." — Sermons to the 
Churches, p. jj. Ed. 1838. 

Dr. Richard Fuller, while he approves the 
present usage, yet says : 

" Suppose, however, there is a Church that has no ordained 
pastor; I grieve to say that there is so much popery among 
us that some churches in remote places go without the Sup- 
per for years because they cannot get a Baptist priest to con- 
secrate the elements." "A&to the abstract question whether 



380 THE NEW DIRECTORY. 

an ordained minister is necessary for the ordinances, I an- 
swer, no. Andrew Fuller, Robert Hall, and all our eminent 
men were of one sentiment here." — Autograph letter to the 
author, Sept. 12, 1876. 

Dr. Howard Malcom says : 

" I cannot see that baptism can only be rightly performed 
by an ordained minister. It would be just as valid if done 
by any private member. The qualification belongs only to 
the candidate. Hence, a Church without a pastor may desig- 
nate any member to baptize, or break bread at the Lord's 
Supper." — Autograph letter to the author, Sept. 7, 1876. 

Dr. Galusha Anderson says : 

" There is not a scrap of evidence in the New Testament 
that either baptism or the Lord's Supper was administered 
by the elders, or bishops, or pastors of the churches. That 
they did administer the ordinances I think quite probable, 
but there is no record of it in the Scriptures. " ' ' Churches may 
not only authorize unordained persons to administer the 
ordinances, but I think they are bound so to do, rather than 
suffer them to be neglected. The idea that the humblest 
band of believers cannot baptize converts to Christ, nor 
remember their Savior by breaking bread, is, to a New Tes- 
tament student, absurd." — Autograph letter to the author, 
dated Feb. 16, 18/7. 

The Baptist Confession of Faith, issued in 
London, 1643, by seven congregations, as a vindi- 
cation against the aspersions of their enemies, says : 

" The person designed by Christ to dispense baptism, the 
Scripture holds forth to be a disciple, it being nowhere tied 
to a particular Church officer, or person extraordinarily sent, 
the commission enjoining the administration being given to 



ORDINATION. 38 1 

them as considered disciples, being men able to preach the 
Gospel." — Article 41. See NeaVs Hist. Puritans, Aft., and 
Cutting's Hist. Vindications, 

More need not be said on this point. Ordination 
does this for a man — this, and nothing more — it ac- 
credits him to the churches and the public by the 
moral force which the approval and commendation 
of the men engaged in the ordination service carries 
with it. Their certificate is a testimonial to the 
Church and to the religious community. Nor do I 
think much of the claim that Councils protect the 
churches against unworthy men, who otherwise 
would force themselves into the ministry. I do not 
see but Councils are about as easily deceived by im- 
postors as are the churches themselves. Probably 
all the clerical cheats and rascals who deceive 
and destroy the churches have successfully passed 
the examination of Councils, received their com- 
mendation, had hands laid upon their heads, and 
gone out with their letters of credit in their pockets. 
Presbyteries are a bulwark of gossamer against the 
inroads of wolves in sheep's clothing intent to prey 
upon the flock. Councils usually do what they are 
asked to do. Churches should themselves be more 
wary and cautious, and, perhaps, would be if they 
had no Council upon whom to throw the responsi- 
bility which they themselves should bear. 

IV. IS ORDINATION TO BE REPEATED ? 
There is but this other question that needs here 



382 THE NEW DIRECTORY. 

to be considered, viz., Is the effect of ordination per- 
manent or transient ? 

Does it confer an indelible ministerial character ? 
Or, does it need to be repeated ? If the minister 
should lapse from the faith, be deposed, or leave the 
sacred for a secular calling, and be restored, or re- 
turn, would ordination need to be repeated ? Or, if 
he pass from one denomination to another, is he to 
be reordained by new forms ? or will his old inves- 
titure be deemed sufficient and accepted as valid ? 
The former aspects of the question, as to the char- 
acter indelibilis, have occupied a large place in the 
polemical disputations of past centuries. In these, 
however, we have small interest, and on them we 
need not dwell. The only aspect of the case with 
which we have much concern is that of /^-ordina- 
tion or recognition. 

Should a minister, who comes among us from 
another denomination, be ordained, or simply recog- 
nized? Do we accept his former ordination, if 
among evangelical Churches, or do we not ? To 
this, Baptist sentiment answers Yes, and No. Some 
do; others do not. And it is perfectly immaterial 
which side of the question one accepts and defends. 
Both are equally orthodox, and whichever the can- 
didate, and the Church of which he is to be pastor, 
should prefer would be safe to adopt. Just at pres- 
ent the tide sets rather in favor of reordination; and 
perhaps this, on the whole, is the wiser course, 
since each Christian communion has its own method 
of induction into office. Baptists may well make 



ORDINATION. 383 

theirs uniform in all cases of men set apart to the 
ministry among them. It can be no reflection on 
the sanctity of methods in other churches for us to 
pursue our own. 

The difference between ordination and recognition 
lies mainly in this, that in the former there is an ex- 
amination of the candidate, and the imposition of 
hands ; in the latter these are omitted. But if a 
Council be called, there is no good reason why they 
should not examine the candidate sufficiently to 
satisfy them of his fitness for the ministry — and, in- 
deed, for the Baptist ministry. And the imposition 
of hands would be quite as appropriate in this as in 
any other case, and would be sanctioned by the set- 
ting apart of Barnabas and Saul at Antioch, on 
whom hands were laid after having been many years 
in the ministry; they were thus sent forth to a new 
field of labor with fraternal benedictions. 

Let the question, therefore, be answered as fol- 
lows : 

1. Reordination is not necessary. For the sub- 
stance of the first ordination — if it were to an evan- 
gelical ministry — was to recognize a divine call to, 
and a fitness for, that ministry, and to send the man 
forth with commendation to the work. His "setting 
apart" was not, presumably, to a ministry of denomi- 
national specialties, but to a dispensation of the 
word first; the other followed, of consequence, from 
his position. To insist that ordination is essential, 
is to insist that he was not set apart to an evangel- 
ical service. Moreover, to demand reordination on 



384 THE NEW DIRECTORY. 

the ground that it makes him an accredited and law- 
ful minister to the whole denomination, proceeds on 
the assumption that a Council called by one Church 
can give a minister credit with all other churches, 
an assumption somewhat too lofty for the character- 
istic modesty of Baptists. That assumption has 
already been discussed. 

2. Reordination, or recognition, whichever the 
Church and the candidate may prefer, is equally 
effective, and a matter of indifference. The purpose 
and the effect of both are the same. Some public 
service would be appropriate; and an examination 
of the candidate, on points which distinguished his 
former ecclesiastical relations from those which he 
has now assumed, would perhaps be needful. Oth- 
erwise they could not give him their fellowship and 
commendation in his new position. 

3. To insist on the invalidity of all except denomi- 
national ordination is to enter the list for a defense 
of sacramentarianism, and to stand challenged be- 
fore the Christian world for the proof of an unbroken 
succession of sacred orders. This would be as im- 
possible to prove, as it would be useless if proven. 
We cannot accept the baptism of other denomina- 
tions because it is not baptism, but sprinkling. It is 
defective both in substance and in form. It is quite 
otherwise with ordination, since both the form and 
the substance in the various communions are virtu- 
ally the same. And if they be not, there is no 
authoritative Scriptural standard by which to be 
guided, as in the case of baptism. 



ORDINATION. 385 

4. Whether ordination be supposed to represent 
the verity of a divine call, or the validity of ministerial 
acts, in either case recognition and ordination stand 
on the same ground. The one is as effectual in 
ascertaining his call, and declaring his authority, as 
the other, if what has heretofore been shown is to 
be accepted, since ordination is not to empower, but 
to approve. 

5. The claim that the action of a Council or a 
Presbytery can accredit a minister to the whole de- 
nomination is to be emphatically denied. With 
other denominations, which consist of a confedera- 
tion of churches, or societies, bound together in one 
general ecclesiastical system, represented and con- 
trolled by a central legislative body, with Church 
judicatories, it is different. They put men into the 
ministry by established laws and usages, which are 
authoritative to all, and command the recognition 
of all the churches. No central body is empowered 
to act for our denomination in anything. Common 
usage is to be respected, but is not authoritative. 

6. In the absence of special and weighty reasons 
in favor of recognition it would, perhaps, on the 
whole, be wise and prudent to reordain ministers 
who come to us from other denominations, and thus, 
so far as may be, unify the order of our Churches. 
This course would probably harmonize with the cur- 
rent drift of sentiment on this subject, while no valid 
objection could ordinarily be urged against it. 



25 



CHAPTER XV. 

CHRISTIAN BAPTISM. 

BAPTISMAL PROPOSITIONS. 

THE subject of baptism constitutes one of the 
primary and fundamental discussions between Bap- 
tists and other Christian denominations, and has 
reference to the form and uses of that ordinance. 
The following" propositions set forth the nature and 
extent of the controversy, the proof of which prop- 
ositions will amply justify the Baptist position on 
that subject. 

PROP. I. — That the baptism which John admin- 
istered, which Jesus received and enjoined, and 
which the Apostles practised, was an immersion, a 
dipping, an entire submergence of the person bap- 
tized, in water, on a profession of repentance and 
faith in Christ. 

PROP. II. — That this same baptism of immersion 
was used by the Apostles and disciples of our Lord, 
and by the primitive churches, without any known 
exception, for more than tivo hundred years after 
Christ. 



CHRISTIAN BAPTISM. 387 

Prop. III. — That the first recorded departure from 
the practice of immersion in baptism was, about A. D. 
250, in the case of Novatian, affused on his sick- 
bed, being, as was supposed, incapable of baptism. 
No earlier instance is known to history. 

PROP. IV. — That from this time pouring, or sprink- 
ling, for baptism, was occasionally resorted to as 
substitutes, in cases of sick persons, called clinics ; 
hence clinic baptism came into use in emergen- 
cies. 

PROP. V. — That for more than tJiirteen hundred 
years immersion was the prevailing practice of Chris- 
tian churches throughout the world in the adminis- 
tration of baptism. 

Prop. VI. — That the Greek and other Oriental 
churches have never abandoned the primitive mode, 
but still practise dipping, whether in the case of 
adults or of infants, in all climates, and at all sea- 
sons of the year. 

PROP. VII. — That the substitution of aspersion for 
immersion was one of the corruptions of the Papal 
Church, transmitted to, and accepted, by, the Prot- 
estant Christians in later times. 

PROP. VIII. — That, after the Reformation, sprink- 
ling for baptism came into general use among Prot- 
estant Christians in Europe, by whom it was trans- 
mitted to Protestant churches in America. 

PROP. IX. — That the leading scholarship of the 
world declares that the meaning of the Greek word 
baptizo is to immerse, and that immersion was the 
original Scriptural baptism; while sprinkling and 



388 THE NEW DIRECTORY. 

pouring are conceded substitutes, used for conven- 
ience only, and are without divine authority. 

PROP. X. — That more than half the nominal 
Christians in the world still practise immersion in 
baptism, denying the validity of any other form, 
while all Christians, the world over, hold such bap- 
tism to be valid, primitive and Scriptural. 

If these propositions be proven, it ought to end 
the controversy — certainly, with candid and un- 
biased minds. But the force of education, social re- 
lations and religious predilections are often more 
powerful to influence conduct than the combined 
energies of truth, judgment, and conscience. The in- 
junction of our Lord was and still is: " If ye love me, 
keep my commandments." Cotton Mather's words 
could not have a more appropriate or emphatic appli- 
cation than to such a case: " Let a precept be never 
so difficult to obey, or never so distasteful to flesh 
and blood, yet if I see it is God's command, my soul 
says, it is good; let me obey it till I die." 

Let it be distinctly understood, however, that all the 
eminent and learned authorities hereafter cited are 
Pedobaptists. Baptist witnesses are wholly omit- 
ted, not because they are less learned, or less valu- 
able, but because we prefer to allow our opponents 
in this controversy to bear witness for us, rather 
than to testify in our own behalf. Possibly, also, 
the testimony of their own scholars may have more 
weight with our Pedobaptist brethren than would 
the testimony of ours, who might be thought inter- 
ested witnesses in such a case. 



CHRISTIAN BAPTISM, 389 

WHAT IS CHRISTIAN BAPTISM? 

This is the greatest question that enters into the 
baptismal controversy, and the one in which Bap- 
tists take sides against the Pedobaptist world, both 
Papal and Protestant, so far, at least, as their prac- 
tice is concerned. Other questions of moment arise 
in connection with this sacred rite; questions as to 
its mode, its purpose, and its efficacy. They have 
their importance, and a legitimate sphere of discus- 
sion. What shall precede baptism, or accompany 
it, or follow it ? Whether salt or oil shall be used; 
whether a black robe or a white robe, or no robe at 
all shall be worn, by candidate or administrant; 
whether the candidate shall be dipped once, twice, 
or thrice, forward or backward, standing or kneel- 
ing — all these, and many others, which burdened 
mediaeval polemics, are mere accidents, having ref- 
erence to mode, in which we have no special interest. 
But it is of primary importance to know what con- 
stitutes baptism itself. That point, once settled, 
will decide the form of its administration. To say 
it is a ceremony in which water is the element used, 
and by which persons are admitted to the Christian 
Church, does not answer the question. What is 
baptism ? As a Gospel ordinance, the New Testa- 
ment must define it. 

Baptists answer the question by saying that bap- 
tism is the immersion or dipping of a candidate in 
water, on a profession of faith in Christ, adminis- 
tered in the name of the Father, Son and Spirit. 



39° THE NEW DIRECTORY. 

Pedobaptists answer the question by saying it is 
either the sprinkling or pouring of water upon the 
person, touching the forehead with a wet finger, or 
the dipping of the candidate into water, in either 
case in the name of the Father, Son and Spirit; and 
that it may be administered to one on his own pro- 
fession of faith, or to an unconscious infant on the 
professed faith of some other person. This would 
make four forms of the ordinance, administered to 
two classes of subjects. 

Baptists hold to a unity in the ordinance, as in 
the faith, believing that as there is but one Lord 
and one Faith, so there is but one Baptism, and not 
four. And the one baptism is the immersion in 
water, in, or into the name of the Father, Son and 
Spirit. Neither pouring nor sprinkling water upon, 
nor any other application of water to a person, is 
baptism, though it may be called such ever so often, 
and ever so earnestly. 

MEANING OF BAPTIZO. 

The word "baptize" is, properly speaking, a 
Greek word (baptizo), adapted to the English lan- 
guage by a change in its termination. This is the 
word used by the sacred writers to express and de- 
fine the ordinance. What does this word mean as 
originally used ? For it is certain that Divine Wis- 
dom, in commanding an ordinance to be observed 
by believers of all classes, in all lands, and through 
all ages, would use a word of positive and definite 



CHRISTIAN BAPTISM. 39I 

import, and one whose meaning would admit of no 
reasonable doubt. 

What, then, does " baptizo " mean ? Let us ask 
Greek scholars — men familiar with and skilled in 
the use of Greek words. How do the dictionaries 
define it ? What do lexicographers and scholars 
say ? 

Scapula says : 

" To dip, to immerse, as we do anything for the purpose 
of dyeing it." 

SCHLEUSNER says : 

*' Properly, it signifies to dip, to immerse, to immerse in 
water. " 

Schrevelius says : 

"To baptize, to merge, to bathe." 

PARKHURST says : 

"To dip, immerse, or plunge in water." 

Greenfield says: 

"To immerse, immerge, submerge, sink." 

Green says : 

" To dip, immerse, to cleanse or purify by washing." 

DONNEGAN says : 

" To immerse repeatedly into liquid, to submerge, to soak 
thoroughly, to saturate." 



392 THE NEW DIRECTORY. 

Stevens says : 

' ' To merge or iinmerse, to submerge, or bury in the 
water. " 

Alstidius says : 

" To baptize signifies only to immerse, not to wash, except 
by consequence." 

PASSOW says : 

11 To immerse often and repeatedly, to submerge." 

SCHOTTGEN says : 

"To merge, immerse, to wash, to bathe." 

STOCKIUS says : 

" Properly, it means to dip, or immerse in water." 

Robinson says: 

" To immerse, to sink. " 

Liddell and Scott say : 
" To dip repeatedly." 

Sophocles says : 

" Baptizo, to dip, to immerse, to sink." 

ANTHON says : 

" The primary meaning of the word is to dip, to immerse." 

Cremer says : 

" Baptizo, immersion, submersion, for a religious purpose." 

Grimm's Lexicon of the New Testament, which 
in Europe and America stands confessedly at the 



CHRISTIAN BAPTISM. 393 

head of Greek lexicography, as translated and 
edited by Prof. Thayer of Harvard University, thus 
defines baptizo: 

"(1.) To dip repeatedly, to immerse, submerge. (2.) To 
cleanse by dipping or submerging. (3.) To overwhelm. In 
the New Testament it is used particularly of the rite of sa- 
cred ablution; first instituted by John the Baptist, afterward 
by Christ's command received by Christians and adjusted to 
the nature and contents of their religion, viz., an immersion 
in water performed as a sign of the removal of sin, and ad- 
ministered to those who, impelled by a desire for salvation, 
sought admission to the benefits of the Messiah's kingdom. 
With eis to mark the element into which the immersion is 
made; en with the dative of the thing in which one is im- 
mersed." 

The noun baptisma, the only other word used in 
the New Testament to denote the rite, this lexicon 
thus defines : " A word peculiar to the New Testa- 
ment and ecclesiastical writers; used (1) of John's 
baptism; (2) of Christian baptism. This, according 
to the view .of the Apostles, is a rite of sacred im- 
mersion commanded by Christ." 

MOSES STUART, one of the ablest scholars Amer- 
ica has produced, says : 

" Baptizo means to dip, plunge, or immerse into any liq- 
uid. All lexicographers and critics of any note are agreed 
in this." — Essay on Baptism, p. ji; Bib. Repos., 1833, p. 298. 

ROSENMULLER says : 

" To .baptize is to immerse or dip, the body, or part of the 
body which is to be baptized, going under the water." — 

Scholia, Matt. 3:6. 



394 THE NEW DIRECTORY. 

Wetstein says : 

"To baptize is to plunge, to dip. The body, or part .of 
the body being under water is said to be baptized." — Com. 
on Matt. 3:6. 

Leigh says : 

" The native and proper signification of it is, to dip into 
water, or to plunge under water." — Critica Sacra. 

TURRETIN says : 

"The word 'baptism' is of Greek origin, which signifies 
to baptize, to dip into, to immerse." — hist. Ivc. 19, quest. 11. 

Beza says : 

"Christ commanded us to be baptized, by which word it 
is certain immersion is signified." — Annot. on Matt. 7:4; 
Acts 19 : 3 ; Matt. 3 : 2. 

Calvin says : 

"The word baptize signifies to immerse; and the rite of 
immersion was observed by the ancient Church." — Institutes, 
B. IV., ch. 13, sec. 19. 

WlTSlUS says : 

" It cannot be denied that the native signification of the 
word baptism, is to plunge, to dip." — Eco?i. Cove., B. IV., ch. 
16, sec. 13. 

Luther says : 

" The term baptism is a Greek word. It may be rendered 
a dipping, when we dip something in water, that it may be 
entirely covered with water." — Cited by Du Veile on Acts 
8:38. 



CHRISTIAN BAPTISM. 395 

VOSSIUS says : 

" To baptize signifies to plunge." — Discourses on Baptism, 
Dis. I. 

Wilson says : 

"To baptize, to dip one into water, to plunge one into 
the water. " — Christ. Diet., Art. Baptism. 

Campbell says : 

* ' The word baptizein, both in sacred authors and in clas- 
sical, signifies to dip, to plunge, to immerse; and was ren- 
dered by Tertullian, the oldest of the Latin fathers, tingere, 
the term used for dyeing cloth, which was by immersion." 
— Translation Gospels. Note on Matt, j: 16. 

Very many other competent scholars and critics 
familiar with the Greek language, might be cited to 
the same effect. Can there be any reasonable ques- 
tion that the true, indeed the only proper, meaning 
of baptizo is to dip, plunge, immerse, or bury in 
water ? And if at any time it may have the secon- 
dary meaning of wash, cleanse, saturate, or dye, it 
is in consequence, and by reason of, the manner in 
which these acts are performed by immersion. As 
to the meaning of the word there can be no dispute. 
Both classic and sacred Greek are in harmony as to 
that. The New Testament decides its meaning as 
an ecclesiastical term applied to a Gospel ordi- 
nance. 

SIGNIFICANT USE OF THE WORD. 

Our Lord in commanding baptism, evidently used 
such words as conveyed His meaning in no doubtful 



396 THE NEW DIRECTORY. 

terms. And the sacred writers in transmitting His 
command to posterity, as well as His Apostles in 
preaching His Gospel to the nations, chose from all 
the words of the Greek language that one which ac- 
curately and truthfully conveyed His meaning to 
those who should believe upon His name. The Greek 
language is rich in terms to express all positive 
ideas, and all varying shades of thought. Why was 
this one word, and no other, selected to describe an 
ordinance of great significancy, intended to be ob- 
served by all believers, to the end of the world ?' 

Baptizo is found eighty times in the New Testa- 
ment, and is a derivative from bapto. In nearly all 
it is used to designate this ordinance — and no other 
word is ever used for that purpose. Baptisma, a 
baptism, an immersion, is found twenty-two times, 
and baptismos, the act of baptizing, or immersing, 
four times, both formed from baptizo. Dr. Carson, 
Professor Stuart, and others, have abundantly proven 
that this word means to dip, plunge, or immerse; 
and that, primarily and properly, it means nothing 
else. Our Saviour, in leaving a command univer- 
sally binding on His disciples, meant doubtless to 
express it so plainly and so positively, that none 
could misunderstand Him. Therefore, this particu- 
lar word and no other has been used, because it 
means just what He intended, and nothing else. 

Bapto is found three times in the New Testament, 
and also means to dip, but is never used to describe 
baptism. Why not ? Because it has other mean- 
ings, as well as that of dipping; and with this word 



CHRISTIAN BAPTISM. 397 

the nature of the ordinance might be misunder- 
stood. 

Louo is found six times, and means to wash; to 
wash the whole body; to bathe. If baptism means 
to wash, as some hold, here was just the word to ex- 
press it. But this word is never applied to the 
ordinance; because washing is not baptism, and 
baptism is not washing. 

Nipto is found seventeen times, and means also to 
wash, to wash the extremities, as the face, hands, 
or feet, as distinguished from bathing the entire 
body. But this word is never used to express bap- 
tism. Why not, if a little water applied to the face 
may be baptism, as some teach ? 

Breko is found seven times, and means to wet, to 
moisten, to rain upon, but is never used to designate 
the rite of baptism; therefore to touch or moisten 
the forehead with wet fingers is not baptism, though 
frequently declared to be such. 

Rantizo is found four times, and means to sprinkle. 
If baptism could have been performed by sprinkling, 
as is at present so widely believed, this would have 
been the word above all others to describe the 
ordinance. But this word is in no case so used; 
simply because sprinkling is not baptism. 

Keo is found many times in its various combina- 
tions, and means to pour, but is never used to desig- 
nate baptism. But if baptism may be performed by 
pouring water on a candidate, why was not this 
word sometimes used to indicate the act ? 

Katharizo is found thirty times, and means to 



39 8 THE NEW DIRECTORY. 

purify, but is never used to signify the act of baptiz- 
ing. If the ordinance means to purify, as some 
claim, this word would have expressed it much bet- 
ter than the one used. 

We again ask, why did the sacred writers, from all 
the words in the Greek language, select only and 
always that one which strictly means to dip or im- 
merse, to express the act by which the sacred or- 
dinance which Christ had commanded, and which 
His disciples administered, should be performed ? 
The only consistent answer is, because baptism 
means immersion, and nothing else — and nothing 
but immersion is baptism. 

THE BAPTISM OF CHRIST. 

Of the baptism of Jesus in the Jordan, it is said: 
''And Jesus, when He was baptized, went up 
straightway out of the water." — Matt. 3: 16. Again 
it is recorded that Jesus, " was baptized of John in 
the Jordan; and straightway coming up out of the 
water." — Mark I: 9, 10. 

Does not the very fact of His going down into the 
water, so as to come up out of the water, show, if 
not positively, yet presumptively, that His baptism 
was an immersion, or burial in the water ? For to 
say He went down into the river for the purpose of 
having a small quantity of water poured, or a few 
drops sprinkled on Him, is quite too trifling to have 
weight with candid minds. 

Bp. Taylor says: 

" The custom of the ancient churches was not sprinkling, 



CHRISTIAN BAPTISM. 399 

but immersion: in pursuance of the sense of the word in the 
commandment, and the example of our blessed Savior." — 
Com. Matt, 3 : 16. 

Dr. Campbell says: 

"Jesus being baptized, no sooner rose out of the water, 
than heaven was open to Him." — Trans. Gospels, Matt, j: 16. 

MacKnight says: 

" Christ submitted to be baptized, that is, to be buried ^ un- 
der water, and to be raised out of it again, as an emblem of 
His future death and resurrection." — Epist. Rom. 6: j, 4. 

LlGHTFOOT, the most distinguished and influential 
member of the Westminster Assembly, says: 

" That the baptism of John was the immersion of the body, 
in which manner both the ablutions of unclean persons and 
the baptism of proselytes was performed, seems evident from 
those things which are related of it; namely, that he bap- 
tized in the Jordan, and in Enon, because there was much 
water; and that Christ, being baptized, went up out of the 
water." — On Matt, j; 6. 

Poole says: 

" A great part of those who went out to hear John were 
baptized, that is, dipped in the Jordan."— Annot. on Matt, j: 6. 

OLSHAUSEN, on the baptism of Jesus, says: 

" The one part of the action — the submersion — represents 
the negative aspect, the taking away of the old man; the 
other — the emersion — denotes its positive aspect, the appear- 
ance of the new man." — Com. Rom, 6;j, 4. 

Dean Stanley says: 

" The mode of John's baptism has been, and still is much 



400 THE NEW DIRECTORY. 

discussed, but the practice of the Eastern Church, and the 
very meaning of the word [baptizo] leave no sufficient ground 
for questioning that the original form of baptism was com- 
plete immersion in the deep baptismal waters." — Hist. East- 
ern Church, p. 34. 

GEIKIE says of John's converts: 

" He led them in groups to the Jordan, and immersed 
each singly in the waters, after earnest and full confession 
of their sins." — Life and Words of Christ, Vol. I., p. 403. 

Dr. DoLLINGER says: 

"The Baptists are, however, from the Protestant point of 
view, unassailable, since, for their demand of baptism by sub- 
mersion, they have the clear text of the Bible; and the 
authority of the Church and of her testimony is not re- 
garded by either party." — Kirche und Kir c hen, jj/. 

Prof. Harnack says: 

" Baptize in undoubtedly signifies immersion. No proof 
can be found that it signifies any thing else in the New 
Testament, and in the most ancient Christian literature. 
The suggestion regarding a 'sacred sense,' is out of the 
question." — In Independent, Feb. ip, 1883. 

MUCH WATER FOR BAPTISM. 

" Then cometh Jesus from Galilee to Jordan, unto 
John, to be baptized of him." — Matt. 3: 13. "And 
John also was baptizing in Enon, near to Salim, be- 
cause there was much water there." — John 3:23. 

Thoughtful persons will ask why should they have 
resorted to places expresssly because these fur- 
nished large supplies of water, if baptism was per- 



CHRISTIAN BAPTISM. 401 

formed by sprinkling ? A very small quantity 
would have answered the purpose in that case. Let 
Pedobaptist scholars themselves answer the ques- 
tion as follows : 

Calvin, whom Scaliger pronunced the most 
learned man in Europe, says: 

" From these words of John (ch. 3 : 23) it may be inferred 
that baptism was administered, by John and Christ, by plung- 
ing the whole body under the water." — Comment. John 3 : 23. 

Bengel says: 

" Many waters; so the rite of immersion required." — Com- 
ment on John 3 : 23. 

Poole says: 

"It is apparent that both Christ and John baptized by 
dipping the body in the water, else they need not have 
sought places where had been a great plenty of water. " — An- 
?iot. John 3 : 23. 

CURCELL^US says: 

" Baptism was performed by plungitig the whole body into 
water, and not by sprinkling a few drops, as is now the prac- 
tice. For John was baptizing in Enon, near to Salim, be- 
cause there was much water there." — Relig. Ch. Inst., cited, 
Booth, Ped. Ex. ch. 4, p. 30. 

Whitby says: 

" Because there was much water there, in which their 
whole bodies might be dipped." — Crit. Co?n. John 3 : 23. 

Adam Clark says: 

"As the Jewish custom required the persons to stand in 
26 



402 THE NEW DIRECTORY. 

the water, and having been instructed, and entered into a 
covenant to renounce all idolatry, and take the God of Israel 
for their God, then plunged themselves under the water, it 
is probable that the rite was thus performed." — Com. on John 
3:23. 

Geikie says: 

" John had to leave the Jordan as too shallow at its acces- 
sible parts for baptism, and go to another place — Enon near 
Salim — an unknown locality, where pools more suitable were 
yet to be had." — Life and Words of Christ, p. 410, 

PHILIP AND THE EUNUCH. 

Why should Philip and the eunuch, or either of 
them, have gone down into the water, if a mere 
sprinkling or. pouring of water, and not immersion 
in water, was to be used ? " And they went down 
both into the water, both Philip and the eunuch, 
and he baptized him. And when they were come 
up out of the water, the Spirit of the Lord caught 
away Philip." — Acts 8: 38, 39. 

Calvin says: 

" Here we perceive how baptism was administered among 
the ancients; for they immersed the whole body in water." — 
On baptism, ch. 3, p. 56. 

Dr. TOWERSON says: 

" For what need would there have been of Philip and the 
eunuch going into this [the water], were it not that the bap- 
tism was to be performed by immersion." — Com. Acts 8 : 38. 

GROTIUS, whom his biographer declared one of 



CHRISTIAN BAPTISM. 403 

the most illustrious names in literature, politics and 
theology, says: 

. " But that this customary rite was performed by im- 
mersion, and not by pouring, is indicated both by the proper 
signification of the word, and the places chosen for the rite." 
— Annot. Matt, j : 6. 

Venema says: 

"It is without controversy, that baptism in the primitive 
Church was administered by immersion into water, and not 
by sprinkling, seeing that John is said to have baptized in 
Jordan, and where there was much water, as Christ also did 
by His disciples in the neighborhood of those places. Philip, 
also, going down into the water, baptized the eunuch." — 
Eccl. Hist,, ch. 1, sec. 138. See Booth, Ped. Ex., ch. 4, sec. 76. 

THE TESTIMONY OF EXPOSITORS. 

The great question with every candid mind should 
be, " What is truth ? What is right ? " But as the 
Scriptures are our only and sufficient standard in 
matters of religious faith and practice, we ask, what 
do the Scriptures teach ? In order to ascertain this 
point, we inquire of those pious men, eminent for 
learning and a devout study of the Bible, who have 
prepared able commentaries on the sacred text, as 
to what they understand to be the nature of bap- 
tism, and the form of its original administration. 
What do expositors say ? 

ZANCHIUS, whose opinion, De Courcy declares, 
"is worth a thousand others," says: 

" The proper signification of baptizo is to immerse, plunge 



404 THE NEW DIRECTORY. 

under, to overwhelm in water." — Works, Vol. VI, p. 217. 
Geneva, i6ig. 

WlTSIUS says: 

" It cannot be denied that the native signification of the 
word baptein, and baptizein, is to plunge or dip." — Econ. 
Covenants, p. 121J. 

Bp. Taylor says: 

" The custom of the ancient churches was not sprinkling, 
but immersion." — Duct. Dubit, B. III., ch. 4, R. ij. 

LUTHER, the great German reformer, says: 

" The term baptism is Greek; in Latin it may be trans- 
lated immersio; since we immerse anything into water, that 
the whole may be covered with the water." — Works, Vol. I., 
p. 74. Wit. Ed., 1582. 

MELANCTHON says: 

" Baptism is immersion into water, which is made with 
this admirable benediction." — Melanct. Catec, Wit., 1580. 

Cave, in his able work on Christian Antiquities, 
says : 

"The party to be baptized was wholly immersed, or put 
under water." — Prim. Chris., P. I., ch. 10, p. J20. 

Bp. Sherlock says : 

"Baptism, or an immersion into water, according to the 
ancient rite of administering it, is a figure of our burial with 
Christ, and of our conformity to His death." — See Bloom. 
Crit. Dig., Vol. V., p. 537. 

BEZA says : 

" Christ commanded us to be baptized; by which word it 



CHRISTIAN BAPTISM. 405 

is certain immersion is signified." — Epis. ad. Thorn. Tillium, 
Annot. on Mark 7 .- 4. 

Poole says : 

" He seems here to allude to the manner of baptizing in 
those warm Eastern countries, which was to dip or plunge 
the party baptized, and, as it were, to bury him for a while 
under water." — Annot. on Romans 6:4. 

Mede says : 

" There was no such thing as sprinkling used in the Apos- 
tles' days, nor for many ages after them." — Discourse on Titus 
J- J- 

VlTRlNGA says : 

" The act of baptizing is the immersion of believers in water. 
This expresses the force of the word." — Aphorism 884. 

GROTIUS says : 

''That baptism used to be performed by immersion, and 
not pouring, appears by the proper signification of the word, 
and by the places chosen for the administration of this rite." 
— Annot. Matt. 3:6; John J : 23. 

Bp. BOSSUET says : 

"To baptize signifies to plunge, as is granted by all the 
world." — Stennett against Russen, p. 174. 

DlODATl says : 

' ' Baptized — that is to say, ducked in the water, for a sa- 
cred sign and seal of the expiation and remission of sins." — 
Annot. on Matt, j: 6. 

Calvin says : 

"The word baptize signifies to immerse ; and it is certain 



406 THE NEW DIRECTORY. 

that immersion was the practice of the ancient Church." — 
Institutes, B. IV., ch. ij, sec. ig. 

Samuel Clarke says : 

" In the primitive times the manner of baptizing was by 
immersion, or dipping the whole body into water." — Exp. 
Ch. Catec ., p. 294. Ed. 6. 

STORR and Flatt say : 

"The disciples of our Lord could understand His com- 
mand in no other way than as enjoining immersion, for the 
baptism of John, to which Jesus Himself submitted, and also 
the earlier baptism of the disciples of Jesus, were performed 
by dipping the subject into cold water." — Bib. Theol., B. IV., 
sec. iog, par. 4. 

Adam Clark says : 

' ' Alluding to the immersions practiced in the case of 
adults, wherein the person appeared to be buried under the 
water, as Christ was buried in the heart of the earth." — Com- 
ment on Col. 2 : 12. 

BLOOMFIELD says : 

" There is here plainly a reference to the ancient mode of 
baptism by immersion." — Greek New Test. Exp. Rom. 6:4. 

SCHOLZ says : 

" Baptism consists in the immersion of the whole body in 
water." — Comment on Matt, j: 6. 

SCHAFF says : 

"Immersion, and not sprinkling, was unquestionably the 
original form. This is shown by the very meaning of the 
words baptizo, baptis7na and baptismos, used to designate the 



CHRISTIAN BAPTISM. 407 

rite."— Hist. Apos. Ch., p. 488. Merc, ed., i8ji. See also 
Noel on Bap., ch. j, sec. 8. 

Prof. Browne says : 

" The language of the New Testament and of the primi- 
tive Fathers sufficiently point to immersion as the common 
mode of baptism." — Smith's Bib. Diet., Art. Bap. Sup. 

Dr. Jacobs says : 

"It only remains to be observed that baptism, in the 
primitive Church, was evidently administered by immersion 
of the body in water — a mode which added to the signifi- 
cancy of the rite, and gave a peculiar force to some of the 
allusions to it."— Eccl. Polity of the N. T., p. 258. 

Neander says : 

"The usual form of submersion at baptism, practiced by 
the Jews, was passed over to the Gentile Christians. Indeed, 
this form was the most suitable to signify that which Christ 
intended to render an object of contemplation by such a 
symbol: the immersion of the whole man in the spirit of a 
new life." — Planting and Training, p. 161. 

To the same effect might be adduced many others 
from among the most able and distinguished of bib- 
lical scholars and commentators connected with the 
Pedobaptist communions. 

APOSTOLIC ALLUSIONS. 

The idea which Paul had of both the form and 
purpose of baptism is very manifest from the man- 
ner in which he refers to it in his Epistles. To the 
Romans he says: " Therefore we are buried with 
Him by baptism into death." — Rom. 6 : 4. To the 



408 THE NEW DIRECTORY. 

Colossians, using nearly the same language, he 
says: " Buried with Him in baptism." — Col. 2 : 12. 

His conception must-have been that of a burying, 
a covering of the subject entirely in the water, by 
a sinking into it. No other form could have been 
true to the figure here used. And this fact has been 
generally acknowledged. 

Abp. TiLLOTSON, on these passages, says : 

' ' Anciently those who were baptized were immersed, and 
buried in the water, to represent their death to sin ; and then 
did rise up out of the water to signify their entrance upon a 
new life. And to these customs the Apostle alludes. " — Works, 
Vol. I. , p. 17 g. 

Benson says : 

" Buried with Him by baptism — alluding to the ancient 
manner of baptizing by immersion" — Comment on Rom. 
4:4. 

DlODATI says : 

"In baptism being dipped in water according to the 
ancient ceremony; it is a sacred sign unto us, that sin ought 
to be drowned in us by God's Spirit." — Annot. Rom. 4:4. 

TURRETIN says : 

"And indeed baptism was performed in that age, and in 
those countries, by immersion of the whole body into water." 
— Comment on Rom. 6: j, 4. 

ZwiNGLE says : 

" When ye were immersed into the water by baptism, ye 
were ingrafted into the death of Christ." — Amiot. Rom. 
4:4. See Conant's Append, to Matt. 



CHRISTIAN BAPTISM. 409 

Whitby says : 

* ' It being so expressly declared that we are buried with 
Christ in baptism, by being buried under water." — Comment 
on Rom. 4: 4. 

John Wesley says : 

" Buried with Him — alluding to the ancient manner of 
baptizing by immersion." — Note on Romans 4: 4. 

CONYBEARE says : 

"This passage cannot be understood, unless it be borne 
in mind that the primitive baptism was by immersion." — Life 
and Epist. St. Paul, Rom. 4:4. 

Bloomfield says : 

" Here is a plain allusion to the ancient custom of baptiz- 
ing by immersion ; and I agree with Koppe and Rosenmiiller, 
that there is reason to regret it should ever have been aban- 
doned in most Christian churches, especially as it has so evi- 
dent a reference to the mystic sense of baptism." — Recens. 
Synop. on Rom. 4: 4. 

Samuel Clarke says : 

" In the primitive times, the manner of baptizing was by 
immersion, or dipping the whole body into water. And this 
manner of doing it was a very significant emblem of the dy- 
ing and rising again, referred to by St. Paul, in the above- 
mentioned similitude." — Expos. Church Cate., 294, ed. 6. 

OLSHAUSEN says : 

"Particularly Paul (Rom. 6:4) treats of baptism in the 
twofold reference of that ordinance to immersion and emer- 
sion, as symbolizing the death and resurrection of Christ." — 
Comment Matt. 18: J-15. 



4IO THE NEW DIRECTORY. 

Fritzsche says : 

" But that, in accordance with the nature of the word, 
baptism was then performed not by sprinkling upon, but by 
submerging, is proved especially by Rom. 4:4." — Com. on 
Matt., Vol. I., p. 120. See Conant's Append, to Matt., p. ioj. 

ESTIUS says : 

"For immersion represents to us Christ's burial, and so 
also His death; since none but the dead are buried. More- 
over, the emersion which follows the immersion has a resem- 
blance to the resurrection." — Com. on Rom. 6:3. Cited by 
Conant, Append, to Matt. , p. 100. 

MALDONATUS says : 

"For in Greek to be baptized is the same as to be sub- 
merged." — Com. on Matt. 20:22 ; Luke 12 : 30. 

Whitefield says : 

"It is certain that in the words of our text (Rom. 6 : 3, 4) 
there is an allusion to the manner of baptism, which was by 
immersion." — Eighteen Sermons, p. 297. 

-Adam Clark says : 

" It is probable that the Apostle here alludes to the mode 
of administering baptism by immersion, the whole body being 
put under water." — Comment on Rom. 6:4. 

Bishop Fell says: 

" The primitive fashion of immersion under the water, rep- 
resenting our death, and elevation again out of it, our resur- 
rection or regeneration." — Note on Rom. 6 : 4. 

Dr. Doddridge says: 

" It seems the part of candor to confess, that here (Rom. 



CHRISTIAN BAPTISM. 41 1 

6 : 4) is an allusion to the manner of baptizing by immersion, 
as most usual in those early times." — Fam. Expos. o?i Rom. 
6:4. 

Assembly of Divines say: 

"In this phrase (Col. 2:12) the Apostle seemeth to allude 
to the ancient manner of baptism, which was to dip the par- 
ties baptized, and, as it were, to bury them under the water 
for a while, and then to draw them out of it, and lift them 
up, to represent the burial of our old man, and our resurrec- 
tion to newness of life." — Annot. on Matt. 3 : 6; Rom. 6:4. 

Such opinions, expressed by these learned and 
pious men, do not surprise us. It is difficult to see 
how they could have expressed any others. 

HISTORICAL EVIDENCE. 

Many learned men have studied with care the 
early records of Christianity; have written histories 
of the doctrines and ceremonies of the churches dur- 
ing the times immediately succeeding the apostolic 
age. What do they say of the practice as to bap- 
tism in the first centuries of Christian history ? 

BARNABAS, the companion of St. Paul, in an epis- 
tle ascribed to him, and which must have been writ- 
ten very early, whoever was the real author, speaks 
of baptism as a " going down into the water." He 
says: 

' ' We go down into the water full of sin and filth, but we 
come up bearing fruits in our hands." — Cath. Epist., sec. p., 
cited by Broughton, Hist. Diet., Art. Baptism. 

Hermas, writing about A. D. 95, in the " Shep- 



412 THE NEW DIRECTORY. 

herd," a work ascribed to him, speaks of the Apos- 
tles as having gone " down into the water with 
those they baptized," and " come up again." — Sten- 
nett against Russen, p. 143. 

Justin Martyr, writing about A. d. 140, speaks 
of those baptized as "washed in the water, in the 
name of the Father, Son and Spirit." — Apology , sees. 
7p, 85, 86. Reeve's Trans,; Orchard's Hist. Bapt., 
sees. i> 2,3, 4. 

TERTULLIAN, about A. D. 204, says the person to 
be baptized " is let down into the water, and, with 
a few words said, is dipped." — De Bapt., eh. 2. 

HiPPOLYTUS, about A. D. 225, says: 

" For he who goes down with faith into the bath of regen- 
eration, is arrayed against the evil one, and on the side of 
Christ. He comes up from the baptism bright as the sun, 
flashing forth the rays of righteousness." — Dis. on the The- 
oph., 10. See Conant's Append, to Matt. 

Gregory, a. d. 360, says: 

" We are buried with Christ by baptism, that we may also 
rise with him." — Stennett's Reply, p. 144. 

Basil, a. d. 360, says: 

" By three immersions the great mystery of baptism is ac- 
complished;" referring to trine baptism. — Baronius" Annals, 
V.\ Bingham's Antiq., B. XL, ch. 11. 

Ambrose, a. d. 374, says: 

11 Thou saidst, I do believe, and wast immersed in water; 



CHRISTIAN BAPTISM. 413 

that is, thou wast buried." — Bing. Ant., B. II. , ch. 2. Sten- 
netts Reply to Russen, p. 144. 

Cyril, a. d. 374, says: 

" Candidates are first anointed with consecrated oils; they 
are then conducted to the laver, and asked three times if 
they believe in the Father, Son, and Holy Ghost; then they 
are dipped three times into the water, and retire by three 
distinct efforts." — Dupins Eccl. Hzst., ch. 6., sec. 2; Orchards 
Hist. Bap., p. 43. Nash, ed., iSjj. 

CHRYSOSTOM, A. D. 398, says: 

" To.be baptized and plunged in the water, and then emerge 
and rise again, is a symbol of our descent into the grave, and 
our ascent out of it." — Horn. 40, on 1 Cor., p. 1S6; Bin%. 
Christ. Antiq., B. XI., ch. 11. See also on all the Fathers, Co- 
Han? s Append, to Matt. 

SALMASIUS says: 

" Baptism is immersion, and was formerly celebrated ac- 
cording to the force and meaning of the name. Now it is 
only rant ism, or sprinkling, not immersion nor dipping." — 
Wolf. Crit. Matt. 28:19; De Caes. Viro., p. 669 

Bingham says: 

" The ancients thought that immersion, or burying under 
water, did more lively represent the death, burial, and resur- 
rection of Christ, as well as our own death to sin, and rising 
again into righteousness." — Christ. Antiq., B. XL, ch. 11. 

MOSHEIM says: 

"In this century [the first] baptism was administered in 
convenient places, without the public assemblies, and by im- 
mersing the candidate wholly in water." — Eccl. Hist., B. I., 
Ce?it. 1., part II., ch. 4. 



4H THE NE W DIRECTORY. 

NEANDER says: 

"In respect to the form of baptism, it was, in conformity 
with the original institution, and the original import of the 
symbol, performed by immersion, as a sign of entire baptism 
into the Holy Spirit, of being entirely penetrated by the 
same." — Ch. Hist. Vol. I., p. jio. Also Hist. Plant, and 
Train., Vol. I., p. 222. 

WADDINGTON says: 

" The sacraments of the primitive Church were two: that 
of Baptism and the Lord's Supper. The ceremony of im- 
mersion, the oldest form of baptism, was performed in the 
name of the three persons of the Trinity." — Church Hist., 
ch. 2., sec. j. 

SCHAFF says: 

" Finally, so far as it respects the mode and manner of 
outward baptizing, there can be no doubt that immersion, and 
not sprinkling, was the original normal form." — Hist. Christ. 
Ch., p. 488, Mercer, ed. 

FOR THIRTEEN CENTURIES 

Not only was immersion the original normal form 
of baptism, as received by Christ, administered by 
His Apostles, and practiced by the earliest Chris- 
tians, but it was that form which was retained in use 
by all Christian churches, with few exceptions, for 
many centuries. Indeed, with a large portion of the 
so-called Christian world, it retains its position to 
this day. 

Dr. Whitby says: 

"And this immersion being religiously observed by all 



CHRISTIAN BAPTISM. 415 

Christians for thirteen centuries, and approved by our 
Church " — referring to the Church of England. — Annotations 
on Rom. 6:4. 

Dr. Stackhouse says: 

" Several authors have shown and proved that this man- 
ner of immersion continued, as much as possible, to be used 
for thirteen hundred years after Christ." — History of the Bible, 
B. VIII., ch. 1. 

Bishop Bossuet says: 

" We are able to make it appear, by the acts of Councils, 
and by ancient rituals, that for thirteen hundred years baptism 
was thus administered [by immersionj throughout the whole 
Church, as far as possible." — Stennett ad. Russen, p. 176 ; 
Booth's Pedo. Ex., ch. 4. 

Dr„ Brenner says: 

" Thirteen hundred years was baptism generally and or- 
derly performed by the immersion of the person under water, 
and only in extraordinary cases was sprinkling, or affusion, 
permitted. These later methods of baptism were called in 
question, and even prohibited." — Hist. Exhibit. Bapt.,p. jo6. 

VON C6LLN says: 

" Immersio7i in water was general until the thirtesnth cen- 
tury among the Latins; it was then displaced by sprinkling, 
but retained by the Greeks." — Hist. Doct., Vol. II.,p.joj. 

HAGENBACH says: 

" From the thirteenth ce7itury sprinkling came into more 
general use in the West. The Greek Church, however, and 
the Church of Milano still retained the practice of immer- 
sion" — Hist. Doct., Vol. II., p. 84, note 1. 



416 THE NEW DIRECTORY. 

Winer says: 

' ' Affusion was first applied to the sick, but was gradually 
introduced for others after the seventh century, and in the 
thirteenth became the prevailing practice in the West." — 
Lects. Christ. Antiquity. 

Augusti says : 

"Immersion in water was general until the thirteenth cen- 
tury, among the Latins ; it was then displaced by sprinkling, 
but retained by the Greeks." — Arches., Vol. V.,p. j; Vol. 
VII., p. 229. 

Bingham says : 

" As this [dipping] was the original apostolical practice, so 
it continued the universal practice of the Church for many 
ages." — Antiq. Christ. Church, B. XI., ch. 11. 

Van Oosterzee says : 

" This sprinkling, which seems to have first come gener- 
ally into use in the thirteenth century, in place of the entire 
immersion of the body, in imitation of the previous baptism 
of the sick, has certainly this imperfection, that the symbol- 
ical character of the act is expressed by it much less con- 
spicuously than by complete immersion and burial under 
water." — Christian Dogmatics, p. 7 49. N. Y. ed. 

Coleman says : 

" The practice of immersion continued even until the thir- 
teenth or fourteenth century. Indeed, it has never been form- 
ally abandoned." — Ancient Christianity, ch. 19, sec. 12. 

Encyclopaedia Ecclesiastica says : 

"Whatever weight, however, may be in those reasons, as 
a defense for the present practice of sprinkling, it is evident 



CHRISTIAN BAPTISM. 417 

that during the first ages of the Church, and for many cen- 
turies afterwards, the practice of immersion prevailed. " — Ency. 
EccL, Art. Baptism. 

While these testimonials do not exhaust historical 
evidence on this point, they are sufficient to satisfy 
unbiased minds as to the primitive and long-con- 
tinued use of immersion for baptism, in the Chris- 
tian world. 

These Pedobaptist scholars concede that for thir- 
teen hundred years immersion was the prevailing 
form of baptism, departed from only in special and 
extraordinary cases. And that even when aban- 
doned by the Latin, or Romish Church, it was re- 
tained by the Greek, and other Oriental churches, 
which do to this day preserve the original form of 
that sacred rite. 

USAGE OF THE GREEK CHURCH. 

While it may not be an unanswerable argument 
in favor of the position taken by Baptists, that the 
Greek Church has always practised, and does still 
practise immersion, yet the fact is too significant to 
be overlooked. It constitutes collateral evidence of 
no mean character. 

The Greek Church extends over Greece, Russia, 
Egypt, Arabia, Palestine, Abyssinia, and other Ori- 
ental countries. Like the Romish Church, it has 
corrupted the primitive purity of Gospel doctrine 
and practice with many absurd glosses and super- 
stitious rites. But as to the form of baptism, it holds 

the primitive custom of dipping- the candidates. 

27 



41 8 THE NEW DIRECTORY. 

STOURDZA, tlie Russian scholar and diplomat, 
says : 

" The Church of the West [Rome] has, then, departed from 
the example of Jesus Christ ; she has obliterated the whole 
sublimity of the exterior sign. Baptism and immersion are 
identical. Baptism by aspersion is as if one should say, im- 
mersion by aspersion ; or any other absurdity of the same na- 
ture." — Consid. Orthodox Ch., p. 87; Conanfs Append., p. gg. 

DEYLINGIUS says : 

" The Greeks retain the rite of immersion to this day ; as 
Jeremiah, the patriarch of Constantinople, declares." — De 
Prud. Past., P. III., ck. 3., sec. 26. 

Buddeus says : 

" That the Greeks defend immersion is manifest, and has 
been frequently observed by learned men ; which Ludolphus 
informs us is the practice of the Ethiopians." — Theol. Dog- 
mat., B. V., ck. J., sec. 3. 

RlCAUT says : 

" Thrice dipping, or plunging, this Church holds to be as 
necessary to the form of baptism, as water is to the matter." 
— State of Greek Church, p. 163. 

Dr. Wall, whose learned and laborious re- 
searches into the history of baptism left little for 
others to discover, says : 

'•The Greek Church in all its branches does still use im- 
mersion, and so do all other Christians in the world, except 
the Latins. All those nations that do now, or formerly did 
submit to the authority of the Bishop of Rome, do ordinarily 
baptize their infants by pouring or sprinkling. But all other 
Christians in the world, who never owned the Pope's usurped 



CHRISTIAN BAPTISM. 419 

power, do, and ever did, dip their infants in the ordinary 
use. All the Christians in Asia, all in Africa, and about one- 
third in Europe, are of the last sort." — Hist. Inf. Bap., Vol. 
II., p. 376; ed. 3. 

Dr. Whitby says : 

"The observation of the Greek Church is this, that he 
who ascended out of the water must first descend into it ; 
baptism, therefore, is to be performed, not by sprinkling, but 
by washing the body, and, indeed, it can be only from igno- 
rance of the Jewish rites that this can be questioned." — Crit- 
ical Com. on Matt. 3 : 16. 

Dr. King says : 

" The Greek Church uniformly practices the trine itmner- 
sion, undoubtedly the most primitive manner." — Rites and 
Cere7n. Greek Church, p. 192. 

Coleman says : 

" The Eastern Church has uniformly retained the form of 
immersion as indispensable to the validity of the ordinance ; 
and repeat the rite whenever they have received to their com- 
munion persons who have been baptized in another manner." 
— Ancie?it Christ. Exemp., ch. 19., sec. 12. 

Broughton says : 

"The Greek Church differs from the Romish, as to the 
rite of baptism, chiefly in performing it by immersion, or 
plunging the infant all over in the water." — Hist. Diet., Art. 
Bap. Also Ricaut's Greek Church. 

The Pantalogia says : 

The Greek Church is "that part of the Christian Church 
which was first established in Greece, and is now spread over 
a larger extent of country than any other established Church. 



420 THE NEW DIRECTORY. 

Amid all their trifling rites, they practice trine immersion, 
which is unquestionably the original manner." — Article Greek 
Church. 

The Encyclopedia Britanntca says : 

"The Greek Church differs from the Romish, as to the 
rite of baptism, chiefly in performing it by immersion, or 
plunging the infant all over in the water." — Article Baptism. 

The Greek Church, like the Latin, has departed 
from scriptural usage in baptizing unconscious in- 
fants, and in many other matters ; but has retained 
the true form of baptism. The Romish Church 
claims the right to change and abolish ordinances. 
For that reason, and on that ground alone, they 
have abolished immersion, and use aspersion in its 
stead. And this aspersion the Protestant Pedobap- 
tist churches have accepted, with other ecclesias- 
tical perversions, from that corrupt source. Why 
will they not go back to primitive purity, and scrip- 
ture teaching ? Would they but discard rantism, 
and adopt baptism according to the command of 
Christ and the practice of the Apostles, it would do 
more to secure Christian unity among Protestants 
than all other proposed schemes combined. 

THE TESTIMONY OF BAPTISTERIES. 

It will cast some further light on this subject to 
know what places were resorted to for a convenient 
administration of this ordinance during the early 
ages of Christianity. They never would have fre- 
quented rivers, pools, cisterns, and other large 



CHRISTIAN BAPTISM. 421 

bodies of water, for the mere purpose of sprinkling 
the candidates. 

We know that John the Baptist and the disciples 
of Jesus resorted to the Jordan for the purpose of 
baptizing, and to Enon, near to Salim, " because there 
was much water there." 

Tertullian says : 

"There is no difference whether one is baptized in the 
sea or in a lake, in a river or in a fountain; neither was there 
any difference between those whom John baptized in Jordan, 
and those whom Peter baptized in the Tiber. — De Bapt., ck. 
4; Bing. Antiq., B. VIII., ck. S, sec. 1. 

Dr. Doddridge says : 

" John was also at the same time baptizing at Enon; and 
he particularly chose that place because there was a great 
quantity of water there, which made it very convenient for 
his purpose." — Fam. Expositor on Matt, j: 16. 

As Christianity spread and converts multiplied, 
in many places, especially in large cities, there were 
few opportunities for the convenient and agreeable 
administration of the ordinance. Other cities were 
not so well supplied with pools as was Jerusalem. 
Then began to be erected baptisteries, expressly 
designed for this use. These, at first, were con- 
structed in the simplest manner; but, in process of 
time, large, costly and imposing edifices were built 
for this purpose. 

MOSHEIM says : 

"For the more convenient administration of baptism, 



422 THE NEW DIRECTORY. 

sacred fonts, or baptisteria, were erected in the porches of the 
temples. This was in the fourth century." — Eccl. Hist. Cent. 
4, B. II., p. II., ch. 4, sec. y. 

BROUGHTON says : 

" The place of baptism was at first unlimited, being some 
pond or lake, some spring or river, but always as near as pos- 
sible to the place of public worship. Afterward they had 
their baptisteries, or (as we call them) fonts, built at first near 
the church, then in the church porch, and, at last, in the 
church itself." " The baptistery was, properly speaking, the 
whole house or building in which the font stood, which lat- 
ter was only the fountain or pool of water in which the im- 
mersion was performed." — Hist. Diet., Arts. Baptism and 
Baptistery. 

Dr. Murdock says : 

"The baptisteries were, properly, buildings adjacent to 
the churches, in which the catechumens were instructed, and 
where were a sort of cistern, into which water was let at the 
time of baptism, and in which the candidates were baptized 
by immersion" — Mosh. Eccl. Hist., Vol. I., p. 281, note ij. 

Dr. Schaff says : 

"In the fourth century special buildings for this holy 
ordinance (baptism) began to appear, either entirely separate, 
or connected with the main church by a covered passage. 
The need of them arose partly from the still prevalent cus- 
tom of immersion." — Hist. Chr. Ch., Vol. II., p. 558-Q, sec. 
108. 

Cave says : 

" These baptisteries were usually very large and capacious, 
not only that they might comport with the general custom of 
those times — of persons baptized being immersed or put under 



CHRISTIAN BAPTISM. 423 

water; but because the stated times of baptism returning so 
seldom, great multitudes were usually baptized at the same 
time." — Prim. Christ., P. I., ch. 10, ft. 312. 

Bingham says : 

"In the apostolic age, and some time after, before churches 
and baptisteries were generally erected, they baptized in any 
place where they had convenience, as John baptized in Jor- 
dan, Philip baptized the eunuch in the wilderness, and Paul, 
the jailor, in his own house." — Christ. Antiq., B. XL., ch. 6, 
sec. 11. 

HAGENBACH says : 

" That baptism in the beginning was administered in the 
open air, in rivers and pools, and that it was by im?nersio7i 
we know from the narratives of the New Testament. In later 
times there were prepared great baptismal fonts or chapels. 
The person to be baptized descended several steps into the 
reservoir of water, and then the whole body was immersed 
under the water." — Hist. Christ. Church, ch. ig, ft. 324. 

Coleman says : 

"The first baptistery, or place appropriated to baptism, 
of which any mention is made, occurs in a biography in the 
fourth century, and this was prepared in a private house." — 
Ancient Christ. Exemftlified, ch. ig, sec 10. 

The term " baptistery" was applied properly to 
the pool or font of water, but was also used to 
designate the building in which the pool was placed. 

BRANDE says : 

•• A building destined for the purpose of administering the 
rite of baptism. The baptistery was entirely distinct from 
the church up to the end of the sixth century; after which 
period the interior of the church received it." — Diet. Arts, 
Sci., and Lit., Art. Bafttistery. 



424 THE NEW DIRECTORY. 

The Encyclopaedia Britannica says : 

" In the ancient Church it was one of the exedra, or build- 
ings distinct from the church itself. Thus it continued till 
the sixth century, when the baptisteries began to be taken 
into the church porch, and afterward into the church itself." 
— Article Baptistery. 

Some of these structures are still preserved, and 
others are well known to have existed — as that of 
Florence, Venice, Pisa, Naples, Bologna, and Raven- 
na. That of the Lateran, at Rome, is considered the 
oldest now existing, having been erected A.D. 324. 

That at Pisa was completed A.D. 1 160, the entire 
structure being one hundred and fifteen feet in di- 
ameter, by one hundred and seventy-two feet in 
height, and of a circular form. That at Florence is 
an octagonal building, ninety feet in diameter, with 
a lofty dome. That of St. Sophia, at Constantino- 
ple, erected by Constantine, A.D. 337, was capable 
of accommodating a numerous Council, whose ses- 
sions were held in it. Most of these structures are 
large, elaborate, and costly edifices. 

The baptistery proper, or pool for baptizing, was 
an open cistern in the center of the large hall, or 
main part of the building. 

Can any one suppose these buildings would have 
been provided if sprinkling and not immersion had 
been the manner of administering baptism ?* 

* For a full account of Baptisteries, see Robinson's History 
of Baptism, ch. 12, where, with much labor, the author has col- 
lected a large amount of information on the subject. Also Dun- 
can's Hist. Baptists, ch. 5, sec. 3. Also Crystal's History of 
the Mode of Baptism. 



CHRISTIAN BAPTISM. 425 

THE DESIGN OF BAPTISM. 

What was baptism intended to represent and 
teach ? As an outward rite, it must be a type, or 
sign, of some religious truth, or spiritual fact, meant 
to be taught or enforced by its observance. And 
the form of the rite, the manner of its administra- 
tion, must be such as properly to express its design 
and meaning. If the form be so changed that its 
symbolic force is lost, and its design no longer seen 
in its administration, then, manifestly, it is no longer 
baptism in form or fact; its teaching is not under- 
stood, and its chief purpose fails. 

Now, it is not difficult to ascertain from the New 
Testament what was intended by baptism. It was 
clearly this : to show forth the death, burial, and 
resurrection of Christ, who died for our sins, and 
rose again for our justification. And every candi- 
date who receives the ordinance professes thereby 
faith in the merits of Christ's death as the ground 
of his own hope and salvation, fellowship also with 
His sufferings, and a declaration of his own death to 
sin, and a rising to newness of life in Christ. It also 
typifies the washing of regeneration, and the renew- 
ing of the Holy Ghost, and declares the candidate's 
hope of a resurrection from the dead, even as Christ, 
into the likeness of whose death he is buried, was 
raised up by the glory of the Father. 

That immersion alone can teach this is evident; 
which view the "following testimonies abundantly 
confirm: 



426 THE NEW DIRECTORY. 

TYNDALE says: 

" The plunging into the water signifieth that we die and 
are buried with Christ, as concerning the old life of sin. And 
the pulling out again signifieth that we rise again with Christ 
in a new life full of the Holy Ghost." — 0bedie7ice of a Christ. 
Man, J 43, cited by Conant, Append., p. 93. 

Adam Clark says: 

" But as they received baptism as an emblem of death, in 
voluntarily going under the water, so they receive it as an 
emblem of the resurrection unto eternal life, in coming up 
out of the water." — Bap. for the dead, Com. on 1 Cor. 13: 29. 

Bp. Newton says: 

" Baptism was usually performed by immersion, or dipping 
the whole body under water, to represent the death, burial, 
and resurrection of Christ together, and therewith signify 
the person's own dying to sin, the destruction of its power, 
and his resurrection to a new life." — Prac. Expos. Cate- 
chism, p. 297. 

FRANKIUS says: 

"The baptism of Christ represented His sufferings, and 
His coming up out of the water His resurrection from the 
dead." — Programme, 14, p. 343. 

PlCTETUS says: 

"That immersion into and emersion out of the water, 
practiced by the ancients, signify the death of the old man, 
and the resurrection of the new man." — Thepl. Christ., B. 
XIV., ch. 4, sec. 13. 

BUDDEUS says: 

" Immersion, which was used in former times, was a sym- 



CHRISTIAN BAPTISM. 427 

bol and an image of the death and the burial of Christ." — 
Dogmatic Theol., B. V., en. 1, sec. 8. 

SAURIN says: 

" The ceremony of wholly immersing us in water, when 
we were baptized, signified that we died to sin." — Sermons, 
Vol. III., p. jyi. Robinson's Trans. 

GROTIUS says: 

" There was in baptism, as administered in former times, 
an image both of a burial and a resurrection, which in re- 
gard to Christ was external, in regard to Christians internal." 
— Annot. Rom. 4: 4. Col. 2: 12. 

Olshausen says: 

" As believers are in Christ's death dead with Him, arid in 
baptism buried with Him, so they are now also risen with 
Him in His resurrection." — Comment on Col. 2 : 12. 

MACKNIGHT says: 

"He submitted to be baptized, that is, to be buried un- 
der the water by John, and to be raised up out of it again, 
as an emblem of His future death and resurrection." — Com- 
ment on Rom. 6: 4. 

Baxter says: 

"In our baptism we are dipped under the water, as signi- 
fying our covenant profession, that as He was buried for sin, 
we are dead and buried to sin. " — Para. Rom. 6 : 4. Col. 2 : 12. 

Abp. LEIGHTON says: 

" Buried with Christ .... where the dipping into water 
is referred to as representing our dying with Christ, and the 



428 THE NEW DIRECTORY. 

return thence, as expressive of our rising with Him." — Com. i 
Pet. j : 21. 

Dr. Barrow says : 

" The action isbaptizing, or immersing into water." "The 
mersion also in water, and emersion thence, doth figure our 
death to the former, and our reviving to a new life." — Doct. 
Sacra. Works, Vol. III. , p. 43. 

Dr. Cave says: 

"As in immersion there are, in a manner, three several 
acts — the putting the person into water, his abiding there for 
a little time, and his rising up again — so by these were repre- 
sented Christ's death, burial, and resurrection; and in con- 
formity thereunto our dying unto sin, the destruction of its 
power, and our resurrection to a new course of life." — Prim, 
Christ., p. I, ck. 10, p. 320. 

Dr. Hammond says : 

"It is a thing that every Christian knows, that the im- 
mersion in baptism refers to the death of Christ. The put- 
ting the person into the water denotes and proclaims the 
death and burial of Christ." — Comment, on Rom. 6:3. 

Dr. Wall says: 

"The immersion of the person, whether infant or adult, 
in the posture of one that is buried and raised up again, is 
much more solemn, and expresses the design of the sacra- 
ment and the mystery of the spiritual washing much better 
than pouring a small quantity on the face." — Hist. Inf. Bap., 
Pp. 404.-408. 

Dr. Schaff says: 

" All commentators of note (except Stuart and Hodge) ex- 
pressly admit, or take it for granted, that in this verse the 



CHRISTIAN BAPTISM. 429 

ancient prevailing mode of baptism by immersion and emer- 
sion is implied, as giving additional force to the idea of the 
going down of the old and the rising up of the new man." — 
Note in Lange on Rom. 6 : 4. 

Bp. Bloomfield says: 

" There may also be (as the ancient commentators think) 
an allusion to the ancient mode of baptism by immersion; 
which, while typifying a death unto sin, and a new birth unto 
righteousness, also had reference to the Christian's com- 
munion with his Lord, both in death and resurrection from 
the dead." — Greek N. Test, on 1 Cor. 15 : 29. Bap. for the 
dead. 

Dr. TOWERSON says: 

" Therefore, as there is so much the more reason to repre- 
sent the rite of immersion, as the only legitimate rite of bap- 
tism, because the only one that can answer the end of its in- 
stitution, and those things which were to be signified by it; 
so, especially, if, as is well known, and undoubtedly of great 
force, the general practice of the Primitive Church was agree- 
able thereto, and the practice of the Greek Church to this 
very day. For who can think that either, one or the other 
would have been so tenacious of so troublesome a rite, were 
it not that they were well assured, as they of the Primitive 
Church might well be, of its being the only instituted and 
legitimate one? " — On Sacra. Bapt., Part III., pp. 51-58. 

CANON LlDDON, on the likeness to Christ's resur- 
rection, said: 

" Of this, the Apostle traced the token in the ceremony, 
at that time universal, of baptism by immersion. The bap- 
tismal waters were the grave of the old nature, while through 
those waters Christ bestowed the gift of the new nature. As 
Jesus, crucified and dead, was laid in the grave, so the Chris- 



430 THE NEW DIRECTORY. 

tian, crucified to the world through the body of Christ, de- 
scends, as into the tomb, into the baptismal waters. He was 
buried beneath them; they closed for a moment over him; 
he was 'planted,' not only in the likeness of Christ's death, 
but of His burial. But the immersion is over; the Christian 
is lifted from the flood, and this is evidently as correspondent 
to the resurrection of Christ, as the descent had been to His 
burial. Buried with Him in baptism, wherein also ye are 
risen with Him." — Easter Sermon in St Paul's, June, i88g. 

Such are the opinions of candid Pedobaptist 
divines, as to the design of baptism. Immersion 
alone can meet this demand, and serve its purpose. 
Sprinkling, or pouring water on a candidate, has no 
force in the direction of this sacred symbolism. It 
cannot show the death, burial, or the resurrection of 
Christ; nor the disciple's death to sin, and his ris- 
ing to a new life. If immersion, therefore, be aban- 
doned, the entire force of the ordinance will be de- 
stroyed, and its design obliterated. 

Sprinkling sets forth no great doctrine of the Gos- 
pel. Only when the disciple is buried beneath the 
water, and raised up again, do the beauty, force, 
and meaning, which divine wisdom intended, ap- 
pear in that sacred ordinance. 



THE WATER SUPPLY. 

Among the weak arguments used, and the inde- 
fensible positions assumed by the advocates of 
sprinkling, is this — one of the weakest, and least 
defensible — that the Jordan had not sufficient depth 



CHRISTIAN BAPTISM. 43 I 

of water for immersing the multitudes said to have 
been baptized by John and the disciples of Jesus; 
and that there were no conveniences in Jerusalem 
for immersing the large number of early converts 
who were baptized there. Consequently, they say, 
those converts must have had water sprinkled on 
them instead. 

Puerile as may seem this objection, it has been 
seriously put forth by not a few of the advocates of 
aspersion, even in the face of Scripture testimony, 
and against scholarship and history. Such asser- 
tions indicate the ignorance or the recklessness of 
those who make them, and show how prejudice may 
unfit even good men for a just discussion of grave 
subjects. The objection is too trifling to merit seri- 
ous regard; and yet the testimony on this point is 
so abundant, and so conclusive — and that, too, from 
Pedobaptist sources — as to make it both pleasant 
and fitting to adduce some of it in this connection. 

Prof. Edward Robinson, in 1840, made a 
careful survey of Palestine, including the Jordan 
river. His statements corroborate those of others, 
as to the abundant supply of water both in the Jor- 
dan and in the city of Jerusalem itself. He cites the 
earlier but well-known travelers whose published 
works are familiar to the reading public: Seetzen, 
who visited the country in 1806; Burckhardt, who 
explored it in 1812; Irby and Mangles, in 1818, and 
Buckingham, who traveled through it at about the 
same time. These distinguished explorers pub- 



432 THE NEW DIRECTORY. 

lished the results of their travels, which can be 
consulted. — Rob. Bib. Resear., Vol. II , //. 25J-26J. 

LIEUT. LYNCH, of the United States navy, was, 
in 1848, sent out by his government in charge of an 
expedition to explore the river Jordan and the Dead 
Sea. This, of course, had no connection with po- 
lemic discussions, and least of all was it to settle 
the baptismal question. It was done for antiqua- 
rian research, and for the advancement of science. 

The expedition passed down the entire length of 
the Jordan, in boats, from the Sea of Galilee to the 
Dead Sea; made frequent and careful surveys, which 
were accurately recorded and officially published. 

The river was found to vary in width from seven- 
ty-five to two hundred feet; and in depth from three 
to twelve feet. At Bethabara, where tradition has 
fixed the place of our Saviour's baptism, and where 
John baptized the multitudes, Lieut. Lynch gives 
the width as one hundred and twenty feet, and the 
greatest depth as twelve feet. There certainly is no 
lack of water there, since one quarter of twelve feet 
would be sufficient for burying converts in baptism. 

It is a well-known fact that thousands of Chris- 
tian pilgrims from adjacent countries visit this spot 
at a certain season annually to bathe in the waters, 
held sacred by them because of Christ's baptism 
there. The expedition witnessed one of these 
scenes, and had their boats in readiness to prevent 
accidents, which it was feared might occur in so 
great a crowd of fanatical devotees, in so great a 



CHRISTIAN BAPTISM. 433 

depth of water. Had the advocates of sprinkling 
been present they might have found an argument 
as perilous as it would have been convincing for a 
sufficient depth of water for the immersion of Chris- 
tian believers. Scarcely an occasion of this kind 
transpires without some fatal accidents by drowning 
in the deep and rapid current. — Lynch, chs. io, II. 

Dean Stanley, a distinguished divine and 
scholar of the English Church, made the tour of 
the Holy Land in 1853, explored the Jordan valley, 
witnessed the bathing of the pilgrims, and recorded 
this remark touching the baptism of John: 

" He came baptizing, that is, signifying to those who came 
to him, as he plunged them under the rapid torrent, the for- 
giveness and forsaking of their sins." " There began that 
sacred rite which has since spread throughout the world; 
through the vast baptisteries of the Southern and Oriental 
churches, gradually dwindling to the little fonts of the North 
and West." — Stanley's Syria and Palestine, ch. 7 ', pp : J06-7 '. 

Dr. THOMSON, for a quarter of a century mis- 
sionary in Syria and Palestine, and very familiar 
with the Holy Land, traversed it in 1857, visited the 
Jordan in the vicinity of Jericho, and witnessed the 
bathing of the Greek pilgrims, as described by Lieut. 
Lynch and others. Of this singular and exciting 
scene he gives a graphic description. He says: 

" The men ducked the. women somewhat as the farmers do 
their sheep, while the little children were carried and plunged 
under water, trembling like so many lambs." 
28 



434 THE NEW DIRECTORY. 

Being Pedobaptists, these Oriental fanatics may not 
have performed their rites with becoming propriety. 
But there was an abundance of water, and they be- 
lieved in a thorough immersion. He adds: 

" The current is astonishingly rapid, and at least ten feet 
deep" " Two Christians and a Turk, who ventured too far, 
were drowned without the possibility of a rescue." A peril- 
ous depth of water certainly. " At the bathing-place it was 
twenty rods wide." *' Boats could do nothing in such a cur- 
rent, and it is too deep to ford." — The Land and the Book, 
Vol. II. , pp. 44.5-44.6. 

Prof. Osborne, who in 1857 made the tour of 
Palestine for scientific research, makes this note of 
a bath taken in the Jordan: 

"The current was too strong to permit of swimming 
across, though washing in its waters completely freed me 
from the clammy sensation which was the consequence of 
my previous bath in the Dead Sea." — Palestine, Past and 
Present, p. 476. 

Lord Nugent says of the Jordan: 

" Its general breadth is between fifty and sixty yards, per- 
haps a little wider; and in most parts it is too deep, within a 
few feet out (when thus high), to allow any but swimmers to 
trust themselves out of arm's reach of the brink, and its 
drooping branches and tall reeds. The pilgrims who come 
thither in crowds at Easter, bathe in this way. Some of us 
tried to make way against the current, but were carried sev- 
eral yards down before reaching even the full strength of it." 
— Travels, Vol. II, p. 100. 

The city of Jerusalem was abundantly supplied 
with water, to a large extent by pools and cisterns, 



CHRISTIAN BAPTISM. 435 

many of which were of great size. Outside, but near 
the city, were others of still larger dimensions. 
These were constructed in part for the purpose of 
furnishing water for the ordinary uses of life, and in 
part to supply conveniences for the many ablutions 
enjoined by the Mosaic law. 

These pools were abundant in our Savior's time, 
and some of them still remain, containing water, 
and even now affording admirable conveniences for 
the administration of baptism in its primitive form. 
Others, now in a ruined state, distinctly reveal their 
original form and magnitude. The greater part of 
them were in good repair, and continued to be used 
for hundreds of years after Christ. 

Dr. Edward Robinson visited Jerusalem in the 
prosecution of his researches, and made careful and 
extensive investigations touching the topography 
and antiquities of the Holy City. The results, pub- 
lished in his " Researches " in 1841, have been fully 
corroborated by other and more recent surveys. 
They are as follows:* 

The Pool of Bethesda is three hundred and sixty (360) 
feet long, one hundred and thirty (1 30) feet wide, and seventy- 
five (75) feet deep. When full, it was a considerable pond, 
covering more than an acre of ground. 

The Pool of Siloam is fifty-three (53) feet long, eighteen 
(18) feet wide, and nineteen (19) feet deep; it now holds two 

* Robinson's Biblical Researches, Vol. I., pp. 480-515. See, 
also, Thomson's Land and Book, Vol. II., pp. 64 and 446. 



436 THE NEW DIRECTORY. 

or three feet of water, which can readily be increased to a 
much greater depth. 

The Upper Pool is three hundred and sixteen (316) feet 
long, two hundred and eighteen (218) feet wide, and eighteen 
(18) feet deep, covering an acre and a half of ground. 

The Pool of Hezekiah is two hundred and forty (240) feet 
long, and one hundred and forty-four (144) feet wide, and is 
partly filled with water. 

The Lower Pool, or Pool of -Gihon, is five hundred and 
ninety-two (592) feet long, two hundred and sixty (260) feet 
wide, and forty (40) feet deep, covering more than three and 
a half acres of ground. This pool is now dry; but so lately 
as the time of the Crusaders was fully supplied with water, 
and free to the use of all. 

Several other pools existed, either in or in the immediate 
vicinity of the city. They were all constructed with sides 
gradually sloping inward and downward, so as to make 
a descent into the water to any required depth safe and 
easy, and were, doubtless, in daily use for purposes of ablu- 
tion, as constantly practised by the Jews. 

Dr. BARCLAY, who spent many years in mission- 
ary labor in Jerusalem, and who, so far as that city 
is concerned, is perhaps the most competent and 
reliable of all authorities, substantiates the above 
statements by his own testimony. — City of the Great 
King. ■ See, also, Prof. Chase s Design of Baptism, 
with Dr. Sampson's Article, p. 113. 

Dr. THOMSON, in his efforts to identify the place 
where Philip baptized the eunuch, says: 

" He would then have met the chariot somewhere south- 
west of Latron. There is a fine stream of water, called Mu- 
rubbah, deep enough even in June to satisfy the utmost 



CHRISTIAN BAPTISM. 437 

wishes of our Baptist friends." — The Land and the Book, Vol. 
II, p. 310. 

Good testimony that is, from a most competent 
and reliable source, and from one who did not think 
immersion essential to baptism. 

How fully such testimony from well - informed 
sources vindicates the views held by Baptists, let 
any one judge. And how futile are all objections 
urged against immersion as the scriptural mode of 
baptism, on the ground of an insufficient supply of 
water for such a purpose, is manifest. And this tes- 
timony comes from those who have no doctrinal 
sympathy with Baptists. 

ASPERSION FOR IMMERSION. 

We may now properly inquire when and why was 
sprinkling introduced and accepted as a substitute 
for the original scriptural form of dipping in bap- 
tism ? Why and when did a human device super- 
sede a divine institution ? The question has its 
interest and its importance, and is fully and satis- 
factorily answered by Pedobaptists themselves. We 
accept their testimony as a complete justification of 
our position in respect to this ordinance. 

For two hundred and fifty years after Christ we 
have no evidence of any departure from the primi- 
tive practice of immersion — the first authenticated 
instance of such a departure being about the middle 
of the third century, or A. D. 250. This was in the 
case of Novatian. Eusebius, the historian, gives 



43^ THE NEW DIRECTORY. 

this case, and no earlier instance could be found by 
Dr. Wall in his laborious researches. Good evi- 
dence that none earlier existed. What he failed in 
this direction to discover, it would be difficult for 
any other one to find. 

Novatian was dangerously ill, and believing 
himself about to die, he greatly desired to be bap- 
tized, not having as yet received that ordinance. As 
the case seemed urgent, and he was thought too 
feeble to be immersed, it was decided to try a sub- 
stitute as nearly resembling baptism as possible. 
Water was poured profusely over him as he lay on 
his bed, so as to resemble as much as possible a sub- 
mersion. The word used to describe this action 
(perichntheis, perfusus) has usually been rendered, 
besprinkle; it rather means, to pour round about, or 
upon and over one. This was, doubtless, the action 
in the case of Novatian, and such a profuse over- 
whelming with water, it was thought, might serve 
the purpose, especially as the necessity was so 
great. — See this case treated in Dr. Chase's Design 
of Baptism, p- S3- 

EUSEBIUS, in his history, quoting from Cornelius, 
bishop of Rome, gives the following accounts of 
this case — a case which claims the more regard as 
being the first recorded departure from apostolic 
usage in the matter of baptism: 

" He fell into a grievous distemper, and, it being supposed 
that he would die immediately, he received baptism — being 
besprinkled with water on the bed whereon he lay, if that 



CHRISTIAN BAPTISM. 439 

can be termed baptism." — Eccl. Hist., B. VI, ch. 43. Ca?n- 
bridge ed. 1683. Also Bing. Christ. Antiq., B. XL, ch. Jl, 
sec. 3. Also B. IV., ch. 3, sec. 11. 

The historian himself seemed doubtful as to the 
validity of such a rite. 

VALESIUS makes the following comment on the 
passage: 

" This word, perichutheis, Rufinus very well renders be- 
sprinkled (per/usus). For people who were sick, and baptized 
on their beds, could not be dipped in water by the priest, but 
were besprinkled by him. This baptism was thought imper- 
fect, and not solemn, for several reasons. Also, they who 
were thus baptized were called ever afterward Clinici; and 
by the twelfth canon of the Council of Neocesarea, these 
Clinici were prohibited priesthood." — Cited by Booth, Pedo-ex. 
ch. 7, ref. 2. Also, Chase's Design of Baptism, p. 33. Bing. 
Antiq., B. IV., ch. 3, sec. 11. 

Dr. Wall, the able historian and defender of in- 
fant baptism, makes the following statement respect- 
ing the case of Novatian : 

"Anno Domini 251 Novatian was, by one part of the 
clergy and people of Rome, chosen Bishop of that Church, 
in opposition to Cornelius, who had before been chosen by 
the major part, and was already ordained. Cornelius does, 
in a letter to Fabius, Bishop of Antioch, vindicate his right, 
showing that Novatian came not canonically to his orders 
of priesthood, much less was capable of being chosen Bishop; 
for that all the clergy, and a great many of the laity, were 
against his being ordained presbyter; because it was not law- 
ful, they said, for one that had been baptized in his bed in 
time of sickness, as he had been, to be admitted to any order 
of the clergy." — Euseb. Eccl. Hist., B. VI., ch. 43. Walls 
Hist. Inf. Bap. , p. II. , ch. 9, p. 463. 



440 THE NEW DIRECTORY. 

It is evident that such a substitute for baptism was, 
at the time, generally considered as unscriptural 
and improper. But, having been introduced, and 
by some accepted, from that time the practice of 
affusion or aspersion was resorted to in cases of 
sickness; hence, denominated " clinic baptism," 
from clina, a couch or bed, on which it was received. 

Bishop Taylor says : 

" It was a formal and solemn question made by Magnus 
to Cyprian whether they are to be esteemed right Christians, 
who are only sprinkled with water, and not washed or dipped." 
— Duct. Dubit., B. Ill,, ch. 4, r. ij. 

Dr. Towerson says : 

" The first mention we find of aspersion in the baptism of 
the elder sort, was in the case of the Clinici, or men who re- 
ceived baptism upon their sick beds." — Sacra. Bap., p. III., 
P- 59- 

VENEMA says : 

" Sprinkling was used in the last moments of life, on such 
as were called Clinics.'" — Eccl. Hist., Vol. IV., ch. 4, sec no. 

SALMASIUS says : 

"The Clinics only, because they were confined to their 
beds, were baptized in a manner of which they were capable; 
thus Novatian, when sick, received baptism, being besprinkled, 
not baptized." — De Vita Martini, ch. ij. Cited by Witsius, 
B. IV., ch. 16, sec. 1 j. 

GROTIUS says : 

" The custom of pouring or sprinkling seems to have pre- 
vailed in favor of those that were dangerously ill, and were 



CHRISTIAN BAPTISM. 441 

desirous of giving up themselves to Christ, whom others 
called Clinics." — Comment on Matt. 3. 6. 

SPRINKLING PREVAILED. 

In the Roman Church pouring for baptism was 
tolerated in the eighth century, and in the sixteenth 
century generally adopted as a matter of conven- 
ience, that hierarchy presumptuously arrogating the 
right to change ordinances. 

Dr. Wall says : 

" France seems to have been the first country in the world 
where baptism by affusion was used ordinarily to persons in 
health, and in the public way of administering it." — Hist. 
Inf. Bap., p. II., ch. 9, p. 470. 

The same learned author states that Calvin pre- 
pared for the Genevan Church, and afterward pub- 
lished to the world, "a form of administering the 
sacraments," in respect to which he adds, " for an 
office, or liturgy of any Church, this is, I believe, 
the first in the world that prescribes aspersion abso- 
lutely." — Hist, Inf. Bap, See above. 

Dr. Wall adds : 

"And for sprinkling, properly called, it seems it was, at 
a.d. 1645, just then beginning, and used by very few." " But 
sprinkling for the common use of baptizing was really intro- 
duced (in France first, and then in other popish countries) 
in times of popery." — Hist. Inf. Bap., p. II. , ch. g, p. 4J0. 

Of England, he says : 

"The offices and liturgies did all along enjoin dipping, 
without any mention of pouring or sprinkling. " About 1 5 50, 



442 THE NEW DIRECTORY. 

however, aspersion began to prevail, being used first in the 
case of "weak children," and "within the space of half a 
century, from 1550 to 1600, prevailed to be the more general." 
The English Churches finally came to imitate the Genevan, 
and casting off the dominion of the pope, bowed to the au- 
thority of Calvin, and adopted pouring in the place of dip- 
ping. — Watts Hist. Inf. Bap., p. II, ch. 9, pp. 46J-4J5. 

The Assembly of Divines, in Convocation in 
1643, voted by one majority, mainly through the in- 
fluence of Dr. Lightfoot, probably the most influen- 
tial member of the Assembly, against baptizing by 
immersion, and the year following Parliament sanc- 
tioned their decision, and decreed that sprinkling 
should be the legal mode of administering baptism. 
Both immersion and sprinkling had been in com- 
mon use. This action ruled out immersion and 
made sprinkling sufficient. The following is the 
form finally decided and fixed by the Assembly for 
the minister to use in baptism: 

'■ He is to baptize the child with water, which, for the 
manner of doing, is not only lawful, but also sufficient and 
most expedient to be by pouring or sprinkling water on the 
face of the child without any other ceremony." — Pittman 
and Lightfoot 's Works, Vol. XIII. , p. joo. Cited in Debates of 
Camp, and Rice, pp. 24.1-2. 

The Edinburgh Encyclopedia gives the fol- 
lowing account of the rise of sprinkling : 

"The first law to sanction aspersion as a mode of baptism 
was by Pope Stephen II., a. d. 753. But it was not till 
the year 1311 that a Council held at Ravenna declared im- 
mersion or sprinkling to be indifferent. In this country 



CHRISTIAN BAPTISM. 443 

(Scotland), however, sprinkling was never practiced in ordi- 
nary cases till after the Reformation; and in England, even 
in the reign of Edward VI. (about 1550), immersion was com- 
monly observed." — Article Baptism. 

But during the reign of the Catholic Mary, who 
succeeded to the throne on the death of Edward VI., 
1553, persecution drove many of the Protestants 
from their homes, not a few of whom, especially the 
Scotch, found an asylum in Geneva, where, under 
the influence of John Calvin, they imbibed a prefer- 
ence for sprinkling. — Edinb. Ency., Art. Baptism. 

" These Scottish exiles," says the last-quoted au- 
thority, "who had renounced the authority of the 
pope, implicitly acknowledged the authority of Cal- 
vin; and returning to their own country, with John 
Knox at their head, in 1559 established sprinkling 
in Scotland. From Scotland, this practice made its 
way into England in the reign of Elizabeth, but was 
not authorized by the established Church." 

It was not authorized in England until, as above 
stated, the action of the Westminster Assembly in 
1643, and confirmed by Parliament in 1644. 

The Encyclopaedia Britannica states the 
case, much to the same effect, as follows : 

" What principally tended to confirm the practice of affu- 
sion or sprinkling, was that several of our Protestant divines, 
flying into Germany and Switzerland during the bloody reign 
of Queen Mary, and coming home when Queen Elizabeth 
came to the crown, brought back with them a great zeal for 
the Protestant churches beyond the sea, where they had 
been received and sheltered. And having observed that at 



444 THE NEW DIRECTORY. 

Geneva, and some other places, baptism was administered 
by sprinkling, they thought they could not do the Church of 
England a greater service than by introducing a practice dic- 
tated by so great an oracle as Calvin." — Ency. Britan., Ar- 
ticle Baptism. 

Thus we have given, briefly, but accurately, the 
rise, progress, and final prevalence of this perver- 
sion — the substitution of sprinkling for immersion, 
in the administration of Christian baptism. 



CHAPTER XVI. 

THE LORD'S SUPPER. 

The Lord's Supper in its institution, and also as 
to its symbolic import, as well as in its relation to 
Christian life and doctrine, has already been con- 
sidered. It would be useless, in this place, to at- 
tempt a history of the rite, especially a detail of the 
perversions of its uses, the bitter controversies con- 
cerning it, or the false claims set up for its sacra- 
mental efficacy in working grace in its subjects. 

The one question with which we are now con- 
cerned is a purely denominational one, having 
reference to the proper subjects of the ordinance, 
and the spiritual and ritual qualifications of those 
who partake of it. Also as to the proper and right- 
ful authority of the Church in restricting its use, and 
judging of the qualifications of the participants. 

EUCHARISTIC PROPOSITIONS. 

The following propositions may be stated : 
PROP. i. — The Gospel calls on all men, every- 
where, to repent and believe on the Lord Jesus 
Christ unto salvation. This is the first act of sub- 
mission to divine authority required of men. 

PROP. 2. — Such as have exercised saving faith in 



44-6 THE NEW DIRECTORY. 

Christ, and are thus born of the Spirit, are com- 
manded to be baptized, as a declaration of that 
change, and a profession of the inward washing of 
regeneration, which has transpired in them. And 
no one is required to be, or properly can be, bap- 
tized till he has believed. 

Prop. 3. — All persons, having savingly believed' 
on Christ, and having been baptized into His name 
on a profession of that faith, are expected, and re- 
quired, to unite themselves thereby with the com- 
pany of disciples as members, in fellowship with a 
Church which is Christ's visible body. And no one 
can properly become a member of a Church till he 
has believed and been baptized. 

Prop. 4. — It becomes the privilege and the duty 
of all who have thus been regenerated by the Spirit, 
baptized on a profession of faith, and are walking in 
fellowship with the Church, to celebrate the death 
of Christ in the Supper. Moreover, it is the duty of 
all who believe they love the Lord to be baptized, 
and unite with His Church, in order that they may 
obey His command, "This do in remembrance of 
me." No true disciple should neglect it. 

PROP. 5. — It becomes the imperative duty of the 
churches, to whom the ordinances are committed, 
to see to it, as faithful guardians of so sacred a trust, 
that these regulations be faithfully observed, accord- 
ing to the will of the Master, by all who are mem- 
bers, and by all who desire to become members with 
them. 

PROP. 6. — The pastor, as " the chief executive offi- 



the lord's supper. 447 

cer" of the Church, acts as its representative under 
instructions in his sphere of service. But it is not 
his prerogative to determine who shall be baptized 
into its fellowship, or who shall enjoy its privileges, 
including a right to the Supper. The right and re- 
sponsibility of deciding those questions belong to 
the Church itself, and not to its officers. 

PROP. 7. — The pastor, in the exercise of his Chris- 
tian liberty, is not under obligation to baptize any, 
though the Church may approve, unless he believes 
they are fit and suitable subjects. Nor can he bap- 
tize any into the fellowship of the Church without 
their consent. 

I. OPEN AND CLOSE COMMUNION. 

The difference between Baptists and other Chris- 
tian denominations on this question has principal 
reference to what is usually known as open and close 
communion. These terms do not very accurately 
define the distinction, but they are in common use 
in popular discussions on the subject, and are quite 
well understood. 

Open y free, or mixed communion, is, strictly speak- 
ing, that which permits any one who desires, and 
believes himself qualified, to come to the Lord's 
table, without any questions being asked, or condi- 
tions imposed, by the Church where the communion 
is observed. But ordinarily the term open com- 
munion is applied to the practice of the greater part 
of Pedobaptist churches, in which they permit and 
invite, not all persons, but the members of other 



44 8 THE NEW DIRECTORY. 

evangelical churches to their Communion, whatever 
may be their views of doctrine, or Church order, in 
other respects. 

Close, strict, or restricted communion is properly 
that which does not invite all, indiscriminately, who 
may choose to come to the Lord's table, but restricts 
the invitation to a particular class. But ordinarily 
the term close communion is applied to the practice 
of Baptist churches, which invite to it only baptized 
believers, walking in orderly fellowship in their own 
churches. And by baptized believers, they mean, 
of course, immersed believers; since they hold that 
nothing but immersion is baptism. 

Nearly all Baptists in the United States, and a 
large part of those in foreign lands, are strict com- 
munion in practice, as are also a few smaller denom- 
inations; while the Latin, Greek, and Oriental 
churches, and the greater part of Protestant churches 
practise free communion. Which are right ? Let 
us compare them by the infallible standard. 

II. THE OPEN COMMUNION VIEW. 

Those who favor and practice open or free com- 
munion justify their course by various and some- 
what divergent reasons. The following constitute, 
in the main, the arguments they use : 

I. Sprinkling Held to be Baptism. 

The first class of open-communionists are those 
who hold that none but baptized persons should be 
invited to the Lord's table, and that the Church is 



THE LORDS SUPPER. 449 

the rightful judge of the fitness of persons to be re- 
ceived to its privileges; yet they assert that sprink- 
ling is lawful baptism, and that persons sprinkled 
only, and not immersed, should, therefore, be ad- 
mitted to the Supper. This Baptists deny, and 
have, as they believe, proven the contrary — that 
sprinkling is not scriptural baptism. 

2. Baptism not Prerequisite. 

The second class of open-communionists assert that 
the ordinances sustain no necessary relation to each 
other; that baptism can claim no priority over the 
Supper, and, therefore, it is not a condition, nor pre- 
requisite to it. Consequently, unbaptized persons, 
if believers — for they do make faith a condition — 
may partake of the Supper as lawfully as baptized 
persons. Therefore immersion or sprinkling, either 
or neither, is equally indifferent. This theory vir- 
tually denies the memorial and symbolic character 
of the ordinance, and regards it chiefly as a sign and 
service of Christian fellowship. This course of argu- 
ment, however plausible, is rejected and condemned 
by the great body of Christians the world over, both 
Baptist and Pedobaptists. 

3. The Church is not to Judge. 

The third class of open-communionists are those 
who claim that the privilege of the Supper is based 
on no ground of prescribed conditions, on no ritual 
preparation, but entirely upon one's own sense of 
fitness and duty. That the Church has no right of 

29 



450 THE NEW DIRECTORY. 

judgment in the case, and no responsibility concern- 
ing it, but is simply to " set the table," and leave it 
to each and all to take or to refrain; whoever wishes, 
.and judges himself fit, may eat and drink in that holy 
service without hindrance or question. 

To this attitude as to the ordinances, and to this 
mode of reasoning, Baptists strenuously object; as 
do the great majority of Pedobaptists themselves. 
It is not only the right, but the duty of each Church 
to guarpl the sacred trusts committed to it, and to 
judge whether candidates for its privileges are, or 
are not, scripturally qualified to receive them. Each 
Church must be its own interpreter of truth and duty. 
It would be absurd to claim that the convictions of 
an individual must be the authoritative standard by 
which the body is bound to act. 

If the judgment of the Church must yield to the 
convictions of individuals in one thing, it may in all, 
and then all order, government, and discipline would 
be prostrated before an anarchy of conflicting per- 
sonal opinions. If the privilege of the Supper be- 
comes common, all others may be, since this is the 
highest and most sacred of all. It would be a crim- 
inal indifference to the Master of the household to 
allow the safeguards with which He has surrounded 
the sanctity of His institutions to be broken down. 



III. THE BAPTIST VIEW. 

The following will express with general accuracy 
the view held by Baptists as to the conditions of the 



THE LORD'S SUPPER. 45 1 

communion, and the qualifications of the communi- 
cants. 

1. Baptists hold that there are three scriptural 
conditions to the privileges of the Lord's Supper, 
which are imperative on the part of the Church to 
be observed: 

a. Regeneration; being born of the Spirit, and thus 
becoming a new creature in Christ Jesus. Without 
this, no one can be a member of His spiritual body, 
or can rightfully be a member of His visible body, 
the Church. 

b. Baptism; being buried with Christ in water, 
on a profession of faith in Him. This act must pre- 
cede Church membership, and of course Church 
privileges, including the Supper. 

c. Godliness; an upright Christian life, orderly 
walk, and godly conversation as a Church member. 
For though one may have been truly converted, 
and rightly baptized, if he be a disorderly walker, 
violating his covenant obligations, living in sin, and 
openly disobeying his Lord, he has no claim on the 
Lord's Table. 

2. Baptists claim that the Communion, strictly 
speaking, is a Church ordinance to be observed by 
churches only. That it cannot be administered, or 
received by those outside the Church; that mem- 
bers, in their individual capacity, cannot administer 
or receive it. Nor can the Church authorize individ- 
uals to administer, or receive it. The body must act 
in its organic character in the use of it; and persons 
must be within the Church, legitimately to enjoy it. 



45 2 THE NEW DIRECTORY. 

3. Baptists insist that they neither may, nor 
ought to, invite to the Supper any except persons 
converted, baptized, and walking orderly according 
to gospel rule. They believe the Church is bound 
to judge of the fitness of those admitted to its or- 
dinances as well as those admitted to its member- 
ship. To invite, or permit persons to receive the 
Communion without conditions, is to allow the vile 
and the profane, the carnal and the impure, to 
mingle with God's spiritual people, and eat and 
drink, unworthily, the symbolic flesh and blood of 
Christ. For, if the rule be allowed, to this extent 
will the abuse be sure to go. 

4. Baptists are firmly convinced, that, to maintain 
the purity and spirituality of the churches, it is ab- 
solutely needful to restrict the Communion to re- 
generated persons, baptized on a profession of faith, 
and walking orderly Christian lives in Church fellow- 
ship. To adopt any other rule, or allow any larger 
liberty, would break down the distinction between 
the Church and the world; would bring in a carnal 
and unconverted membership, with which to over- 
shadow the spiritual, and control the household of 
faith ; would virtually transfer the Communion 
from the house of God to the temple of Belial. To 
keep the churches pure, the ordinances must be 
kept pure and unperverted, both as to their sub- 
stance and their form. 

5. Baptists give the following reasons in justifica- 
tion of their course in the following cases : 

a. They do not invite Pedobaptists to their Com- 



THE LORD S SUPPER. 453 

munion, because they do not regard such persons 
as baptized; they having been only sprinkled. The 
fact that they think themselves baptized, does not 
make it so. If they desire to commune, let them be 
baptized according to Christ's command. 

b. They do not accept invitations from Pedobap- 
tists to commune with them, for the same reason; 
they do not consider them baptized Christians. 
Therefore their churches are irregular churches ac- 
cording to the New Testament standard, both in 
the misuse of the ordinances, and in the admission of 
infant Church membership. Therefore to commune 
with them would be disorderly walking, and would 
encourage them in disorderly walking, by uphold- 
ing a perversion of the ordinances. 

c. They do not invite the immersed members of 
Pedobaptist churches to their Communion, because, 
though such persons may be truly converted and 
properly baptized, they are walking disorderly as 
disciples, by remaining in churches which hold and 
practise serious errors as to the ordinances, as such 
persons themselves judge. These churches use 
sprinkling for baptism, and administer the ordinance 
to infants; both of which are contrary to Scripture, 
as such persons themselves allow. And yet, by re- 
maining in these churches, they give their counte- 
nance and support to uphold and perpetuate what 
they confess to be errors, and thus help to impose 
on others what they will not accept for themselves. 
This is not an orderly and consistent course for 
Christians to pursue. 



454 TH E NEW DIRECTORY. 

IV. BAPTISM IS PREREQUISITE. 

If the Supper was intended to be limited to those 
converted, baptized, and brought into the fellow- 
ship of the churches, it may be asked, Why was not 
this fact made plain and explicitly stated in some 
command or precept of Christ or His Apostles ? 
Why was not this command as positively given as 
that which enjoined baptism ? The reply must be, 
It was plainly and explicitly enjoined. The form 
of the ordinance was exhibited when instituted by 
Jesus; the command enjoining its observance was, 
"This do, in remembrance of me;" the qualified 
subjects were those before Him; baptized believers. 

But note the following Considerations. 

1. The example of our Saviour at the institution 
of the Supper. Whom did He invite to partake of 
the symbols of His body and blood ? Not an in- 
discriminate company; not all who deemed them- 
selves fit, and chose to come; not all of His pro- 
fessed disciples even. But a small and very select 
company, who had received John's baptism, or His 
own, not even including His own mother, brethren, 
and other family connections. That first Com- 
munion service, at the close of or during the paschal 
supper, was a very restricted one. Certainly no un- 
baptized persons were present in that upper cham- 
ber to receive the elements. 

2. The language of Christ in the Great Commis- 
sion, and other similar forms of speech, if not con- 
clusive proof, are very little short of it, in favor of 



the lord's supper. 455 

the necessary priority of baptism to the Supper. 
He commanded to teach all nations, baptizing them; 
His promise is to those who believe and are baptized. 
This order is uniform; teaching, believing, baptiz- 
ing. Where does the Supper come in ? Baptists 
say, after the teaching, believing, baptizing, and 
thus being ''added to the Church.'' There is no 
room for it before. But if it comes before — then 
where before ? Before the teaching, and before the 
believing ? Why not ? If the divine order is to be 
changed, then why not have the Supper come be- 
fore the teaching and believing, and be given, as 
Pedobaptists give baptism, to infants incapable of 
either instruction or faith. Infant communion, as 
practised from the third to the ninth century by 
the Latin Church, and still practised by the Greek 
Church, is equally scriptural with infant baptism, as 
now practised by all Pedobaptists, whether Catho- 
lics or Protestants. Nor would infant communion 
after baptism be any more inconsistent than adult 
communion before baptism. 

3. The New Testament history affords no in- 
stance which can be supposed to favor the theory 
of communion without baptism. But abundant evi- 
dence is furnished, in facts and circumstances men- 
tioned, to show that all communicants were bap- 
tized persons. Apostolic instruction, with reference 
to the Supper and reproofs administered for an 
abuse of that sacred ordinance, all are addressed to 
churches and Church members. Those who believed, 
and gladly received the Word, were baptized, then 



456 THE NEW DIRECTORY. 

added to the Church; then they continued steadfast 
in the Apostles' doctrine, and in the breaking of 
bread, and of prayer. 

4. The almost unvarying testimony of Christian 
history through all its ages should be accepted as 
important evidence in this case. Both Catholics 
and Protestants, Baptists and Pedobaptists, with 
singular unanimity, declare baptism to be prerequi- 
site to the Communion. 

JUSTIN MARTYR, one of the early Christian Fa- 
thers, about A. D. 140, says of the Supper: 

"This food is called by us the Eucharist, of which it is 
not lawful for any one to partake, but such as believe the 
things taught by us to be true, and have been baptized." — 
Apol. I. C, 63, 66. See Schajfs Ch. Hist., II, 316. 

MOSHEIM, in his Church History, says: 
" Neither those doing penance, nor those not yet baptized, 
were allowed to be present at the celebration of this ordi- 
nance." "The sacred mystery of the service was deemed so 
great as to exclude the unbaptized from the place." — Eccl. 
Hist., Cent. II., part II, chap. 4, sec. j. 

NEANDER, the great Church historian, says: 

" At this celebration, as may be easily concluded, no one 
could be present who was not a member of the Christian 
Church, and incorporated into it by the rite of baptism." — 
Ch. Hist., Vol. I.,p.j27. 

Cave, one of the most reliable writers on^ Chris- 
tian antiquities, says the communicants in the prim- 
itive Church were those 

" That had embraced the doctrine of the Gospel, and had 






THE LORDS SUPPER. 457 

been baptized into the faith of Christ. For, looking upon 
the Lord's Supper as the highest and most solemn act of re- 
ligion, they thought they could never take care enough in 
dispensing it." — Prim. Christ., ch. II, p. JJJ. 

BlNGHAM, in his able work on the antiquities of 
the Christian Church, says of the early Christians: 

" As soon as a man was baptized he was communicated," 
that is, admitted to the Communion. Baptism, therefore, 
preceded the Supper. — Christ. Antiq., B. XII., ch. 4, sec. 9; 
B. XV., ch.j. 

WALL, who searched the records of antiquity for 
facts illustrating the history of the ordinances, says: 

" No Church ever gave the Communion to any before they 
were baptized. Among all the absurdities that were ever held, 
none ever maintained that any person should partake of the 
Communion before he was baptized." — Hist. I?if. Bap., part 
II, ch. 9. 

Doddridge says: 

" It is certain that, so far as our knowledge of primitive 
antiquity reaches, no unbaptized person received the Lord's 
Supper." — Lectures, pp. jii, J12. 

Baxter says: 

" What man dares go in a way which hath neither precept 
nor example to warrant it, from a way that hath full consent of 
both ? Yet they that will admit members into the visible 
Church without baptism do so." — Plain Scrip. Proof, 24. 

Dick says: 

" An uncircumcised man was not permitted to eat the pass- 
over; and an unbaptized man should not be permitted to par- 
take of the Eucharist." — Theol., Vol. II., p. 220. 



458 THE NEW DIRECTORY. 

DWIGHT says: 

"It is an indispensable qualification for this ordinance, 
that the candidate for communion be a member of the visi- 
ble Church, in full standing. By this I intend that he should 
be a man of piety; that he should have made a public pro- 
fession of religion, and that he should have been baptized." 
— Syst. Theol. Ser. 160, B. VIII., ch. 4, sec. 7. 

SCHAFF says: 

" The Communion was a regular part, and, in fact, the 
most important and solemn part of the Sunday worship, . . . 
in which none but full members of the Church could engage." 
—Ch. Hist., Vol. I., p. 392. N. Y., 187 1. 

Coleman says: 

" None, indeed, but believers, in full communion with the 
Church, were permitted to be present." " But agreeably to 
all the laws and customs of the Church, baptism constituted 
membership with the Church. All baptized persons were 
legitimately numbered among the communicants as mem- 
bers of the Church." — Ancient Christ. Ex., ch. 21, sec. 8. 

These witnesses to our position, not being Bap- 
tists, may command the more regard from those 
who do not agree with us. Other similar testimo- 
nies need not be cited. 

V. ONE AND THE SAME RULE. 

Here observe, that Baptists and Pedobaptists have 
one and the same rule as to the conditions of the 
Communion, viz.: they all hold baptism. to be pre- 
requisite, and that unbaptized persons have no law- 
ful right to it. 



THE LORD S SUPPER. 459 

For though there may be a few ministers, and 
possibly a few churches, that would invite anybody 
and everybody, yet such a course would be con- 
trary to the standards, and opposed to the. usages of 
their churches generally. They all practise a re- 
stricted or close communion, since they restrict the 
privilige to baptized believers. But inasmuch, as 
they hold that sprinkling as well as immersion is 
baptism, their communion is more open, and that of 
Baptists is more close, by the difference between 
their views of baptism and ours, and by that differ- 
ence only. Therefore the question in debate is one, 
after all, not of communion, but of baptism. Let 
them prove that sprinkling is baptism, or admit that 
it is not, and the communion controversy will cease. 

Dr. GRIFFIN, one of the fathers of New England 
Congregationalism, said: 

"I agree with the advocates of close communion in two 
points: i. That baptism is the initiatory ordinance which 
introduces us into the visible Church— of course, where there 
is no baptism there are no visible churches. 2. That we 
ought not to commune with those who are not baptized, and 
of course not Church members, even if we regard them as 
Christians." — Letter 011 Baptism., 1829. See Curtis on Com., 
p. I2 5 . 

BISHOP Coxe, oi the Episcopal Diocese of West- 
ern New York, says: 

" The Baptists hold that we have never been baptized, and 
they must exclude us from their communion table, if we were 
disposed to go there. Are we offended? No; we .call it 
principle, and we respect it. To say that we have never be- 



460 THE NEW DIRECTORY. 

come members of Christ by baptism seems severe, but it is 
conscientious adherence to duty, as they regard it. I should 
be the bigot, and not they, if I should ask them to violate 
their discipline in this or in any other particular." — On Christ. 
Unity, in Church Union, July, i8gi. 

Dr. HiBBARD, a leading Methodist scholar and 
div.ine, says: 

" In one principle Baptist and Pedobaptist churches 
agree. They both agree in rejecting from communion at the 
table of the Lord, and in denying the rights of Church fellow- 
ship to all who have not been baptized;" and with admirable 
frankness he adds: " The charge of close communion is no 
more applicable to the Baptists than to us [Pedobaptists], in- 
somuch as the question of Church fellowship with them is 
determined by as liberal principles as it is with any other Prot- 
estant churches — so far, I mean, as the present subject is 
concerned: i. e., it is determined by valid baptism," — Hibbard 
on Christ. Bap. , p. II. , p. 174. 

Dr. BULLOCK, another Methodist divine, says: 

"Close communion, as it is generally termed, is the only 
logical and consistent course for Baptist churches to pursue. 
If their premises are right, their conclusion is surely just as 
it should be." And he commends the firmness of Baptists 
in not inviting to the communion those whom they regard 
as unbaptized. He says: " They do not feel willing to coun- 
tenance such laxity in Christian discipline. Let us honor them 
for their steadfastness in maintaining what they believe to be 
a Bible precept, rather than criticise and censure because 
they differ with us concerning the intent and mode of Chris- 
tian baptism, and believe it to be an irrepealable condition 
of coming to the Lord's table." — What Christians Believe. 

The Independent, the most widely circulated 




THE LORD'S SUPPER. 46 1 

and perhaps the most influential Pedobaptist paper 
in the country, in an editorial, says: 

" Leading writers of all denominations declare that con- 
verts must be baptized before they can be invited to the com- 
munion table. This is the position generally taken. But 
Baptists regarding sprinkling as a nullity — no baptism at all 
— look upon Presbyterians, Methodists and others as unbap- 
tized persons." " The other churches cannot urge the Bap- 
tists to become open communicants till they themselves take 
the position that all who love our Lord Jesus Christ, the un- 
baptized as well as the baptized, may be invited to the com- 
munion table." — Editorial, July , iSyp. 

The CONGREGATIONALIST, the organ of the New- 
England Congregational Churches, in an editorial, 
says: 

" Congregationalists have uniformly, until here and there 
an exception has arisen of late years, required baptism and 
Church membership as the prerequisite of a seat at the table 
of the Lord. It is a part of the false ' liberality ' which now 
prevails in certain quarters, to welcome everybody ' who 
thinks he loves Christ ' to commune in His body and blood. 
Such a course is the first step in breaking down that distinc- 
tion between the Church and the world which our Saviour 
emphasized; and it seems to us it is an unwise and mistaken 
act for which no Scripture warrant exists." — Editorial, July 
9, 1S79. 

The Observer of New York, the oldest and 
leading Presbyterian journal of this country, said : 

"It is not a want of charity which compels the Baptist to 
restrict his invitation, He has no hesitation in admitting 
the personal piety of his unimmersed brethren. Presbyte- 
rians do not invite the unbaptized, however pious they may 



462 THE NEW DIRECTORY. 

be. It is not uncharitable. It is not bigotry on the part of 
Baptists to confine their communion to those whom they 
consider the baptized." 

The Interior of Chicago, organ of the Western 

Presbyterians, said : 

"The difference between our Baptist brethren and our- 
selves is an important difference. We agree with them, how- 
ever, in saying that unbaptized persons should not partake 
of the Lord's Supper. Their views compel them to think 
that we are not baptized, and shuts them up to close Com- 
munion. Close Communion is, in our judgment, a more de- 
fensible position than open Communion, which is justified 
on the ground that baptism is not a prerequisite to the Lord's 
Supper. To chide Baptists with bigotry, because they abide 
by the logical consequences of their system, is absurd." 

The Episcopal Recorder said : 

" The close Communion of the Baptist Church is but the 
necessary sequence of the fundamental idea out of which 
their existence has grown. No Christian Church would wil- 
lingly receive to its Communion even the humblest and truest 
believer in Christ who had not been baptized. With the 
Baptist, immersion, only, is baptism, and he therefore, of 
necessity, excludes from the Lord's table all who have not 
been immersed. It is an essential part of the system — the 
legitimate carrying out of this creed." 

The Christian Advocate of New York, said : 

" The regular Baptist churches in the United States may 
be considered to-day as practically a unit on three points : 
the non-use of infant baptism, the immersion of believers 
only upon profession of faith, and the*administration of the 
holy Communion to such only as have been immersed by 
ministers holding these views. In our opinion the Baptist 



THE lord's supper. 4 6 3 

Church owes its amazing prosperity largely to its adherence 
to these views. In doctrine and government, in other re- 
spects, it is the same as the Congregationalists. In numbers 
the regular Baptists are more than six times as great as the 
Congregationalists. It is not bigotry to adhere to one's con- 
victions, provided the spirit of Christian love prevails." 

Many other similar concessions from candid Chris- 
tian men, who differ from us, might be adduced, but 
are unnecessary. 

Thus, leading Pedobaptists themselves sustain the 
position of Baptists, so far as the principle is con- 
cerned on which close communion is based. They 
hold, as we do, that unbaptized persons should not 
be invited to the Lord's table; and that it is a false 
liberalism which would admit everybody there, and 
thus obliterate the distinction between the Church 
and the world, in this the most sacred service of re- 
ligion. Of course, they hold that sprinkling is bap- 
tism, and therefore, that sprinkled persons have a 
right to the Communion. 

VI. THE SYMBOLISM OF THE ORDINANCES. 

The design of Baptism was to show the death of 
Christ for our offenses, and His resurrection for our 
justification. Thus, in the two acts, the immersion 
signifies burial, and the emersion signifies resurrec- 
tion. In baptism the believer professes his death to 
sin, his burial with Christ, and his resurrection to 
newness of life in Him — Rom. 6 : 4; Col. 2:12; the 
coming forth from the baptismal wave, therefore, 
proclaims a new spiritual life in Christ begun. 



4^4 THE NEW DIRECTORY. 

The design of the Supper is to show that this new- 
spiritual life, thus begun, is to be nourished and 
maintained by feeding on Christ. Eating and drink- 
ing indicate sustenance and support. They show 
the saint's dependence on Christ, who is the bread 
of God, and the abundant supply of grace repre- 
sented by the loaf and the cup. i 

Now, as life must begin before it can be nourished, 
so baptism, which symbolizes its beginning, comes 
before the Supper, which symbolizes its nourishment 
and support. Thus it was in the apostolic age. 
They believed and were baptized ; then they were 
added to the Church ; then they continued in the 
Apostles' doctrine and fellowship, and in breaking 
of bread, and of prayers. — Acts 2 : 41 42. 

VII. BUT ONE ARGUMENT. 

Open communion has but one argument to sus- 
tain it, viz., sympatJiy ; that, with some kindly minds, 
outweighs all others. It has neither Scripture, 
logic, expediency, nor the concurrent practice of 
Christendom, either past or present, in its favor. 
But to some it seems kind and brotherly to invite 
all who say they love our Lord Jesus Christ, to unite 
in commemorating His death at the Supper. And 
to exclude any, or fail to invite all, seems to those 
sentimental natures harsh, cold, and unchristian. 
To them, the Supper is rather a love-feast for Chris- 
tian fellowship than a personal commemoration of 
Christ's love by those who have believed upon His 



THE LORD'S SUPPER. 465 

name, and been baptized into the likeness of His 
death. But sympathy should not control in matters 
of faith, and in ~cts of conscience. 

VIII. OBJECTIONS ANSWERED. 

1. It is sometimes objected that we make too 
much of baptism; that we make it a saving ordi- 
nance; that it is not essential to salvation. 

We reply: That baptism is not essential to salva- 
tion; but it is essential to obedience, since Christ 
has commanded it; and no one has a right to be 
called His disciple, who, knowing His command, 
deliberately refuses to obey. 

2. Our Pedobaptist friends say they invite us to 
their Communion, why should we not in like man- 
ner invite them ? 

We answer: They can well afford to invite us, 
since they acknowledge that our baptism is valid 
and scriptural; but we do not acknowledge theirs 
to be either scriptural or valid. 

3. Again, they say: It is the Lord's table, and we 
should not exclude any of the Lord's people. 

To this we reply: It is the Lord's table, and not 
ours; therefore we have no right to invite any but 
such as the Lord has designated. If it were our 
table we could invite whomsoever we would. As it 
is, we must obey the Lord at His own table. 

4. They also ask: If the Lord has received us, 

why should not you ? 

We reply: The Lord has received you to a spir- 
30 



466 THE NEW DIRECTORY. 

itual fellowship; so do we. But the Lord has not 
received you to His visible ordinances unless you 
have obeyed His direction. He receives pardoned 
souls to His spiritual Communion, but not to the 
outward Communion of His Church, till they have 
obeyed Him in baptism. 

5. But they say: We hope that all will commune 
in heaven together; why then should we not on 
earth ? 

This objection is based on the assumption that all 
who will commune together in heaven should come 
to the Lord's Supper here. But this is fallacious. 
There will be no baptism or Supper in heaven. 
There the communion will be spiritual, and in spir- 
itual communion all of God's people do unite now. 
But Pedobaptists do not themselves invite to the 
Lord's table all they hope to meet in heaven, chil- 
dren, and many other unprofessed and unknown, 
but true, disciples. Christ has given His churches 
laws and ordinances for their earthly state, none of 
which will be needed in the heavenly state. 

6. And when they say that they do not object to 
our baptism, but they do to our close communion, 
we reply, as has been shown, that the difficulty is 
not with the communion really at all, but altogether 
with the baptism. And in order to remove the diffi- 
culty, they must either show that sprinkling is true 
scriptural baptism, or else that unbaptized persons 
may properly be invited to the Lord's Supper. 

7. In one respect, Pedobaptists are more close in 
their Communion than Baptists, viz., in that they 



THE LORD'S SUPPER. 467 

exclude a large class of their own members from 
the Lord's table; that is, baptized infants. Baptists 
do not exclude their own members against whom 
no charge is made. If unconscious infants can re- 
ceive baptism on the faith of sponsors, they are cer- 
tainly competent to receive the Supper in like 
manner, as they did in the earlier ages, after the 
introduction of infant baptism, from the third to the 
ninth century, according to Church historians, and 
as is still the practice of the Greek Church. Both 
are alike contrary to reason and the Scriptures. 

Dr. Coleman says : 

"After the general introduction of infant baptism, in the 
second and third centuries, the sacrament continued to be ad- 
ministered to all who had been baptized, whether infants or 
adults. The reason alleged by Cyprian and others for this 
practice was, that age was no impediment. Augustine 
strongly advocates the practice. The custom continued for 
several centuries. It is mentioned in the third Council of 
Tours, A. D. 813 ; and even the Council of Trent, A. D. 1545, 
only decreed that it should not be considered essential to 
salvation. It is still scrupulously observed by the Greek 
Church." — Anc, Christ. Exemp., ch. 22, sec. 8 ; Bing. Orig., 
B.'XV., ch. 4, sec. 7 ; Cave, 335-349 ; Giesseler, Vol. II., p. 
332. Many other writers bear the same testimony. 



CHAPTER XVII. 

INFANT BAPTISM. 

THE baptism of unconverted children and uncon- 
scious infants has become common through the 
Christian world. The Romish Church, the Greek 
Church, and most of the Protestant churches prac- 
tise it. Yet Baptists condemn it as unscriptural, 
unreasonable and pernicious. They believe that 
repentance and faith should always precede baptism. 
Without these baptism has no signiflcancy, and 
serves no religious purpose. Whenever these gra- 
cious exercises have been experienced, whether in 
young or old, the subject may be admitted to the 
holy ordinance of baptism. But never till he has 
believed. Infants incapable of faith are, therefore, 
unfit for baptism. 

Manifest Propositions. 

Baptists make and defend the following proposi- 
tions respecting this practice: 

PROP. i. — That there is in the New Testament 
neither precept nor example found to authorize or 
sanction infant baptism. Nor, indeed, is there even 

an allusion to it in the Scriptures — very naturally, 

4 68 






INFANT BAPTISM. 469 

because it did not exist when the New Testament 
was written. 

PROP. 2. — That Christ did not institute it, nor did 
either the Apostles or early Christians practise it. 

Prop. 3. — That it arose with, and was a part of, 
the corruption which in subsequent ages crept into 
the churches, having its origin in the belief of a sac- 
ramental efficacy possessed, and a saving power 
exerted, by baptism on the soul of the child. 

PROP. 4. — That the practice is unauthorized, pre- 
sumptuous and censurable on the part of parents, 
sponsors and administrators, and productive of evil 
both to the child that receives it and the Church 
that allows and practises it. 

Prop. 5. — That it perverts the design and falsifies 
the profession of the Church as the spiritual body of 
Christ by introducing to its membership a carnal 
element of unconverted persons. 

PROP. 6. — That it originated with the unscriptural 
dogma of baptismal regeneration, so it must still be 
held by its advocates to have some saving or sanc- 
tifying power on the child, or else it can have no 
significancy, and be of no avail. 

If these statements be true — and their truth will 
be shown — how can the custom be defended and 
continued by intelligent Christians ? 

I. NOT OF SCRIPTURAL AUTHORITY. 

Nearly all the learned and scholarly supporters of 
infant baptism have, with commendable candor, 



470 THE NEW DIRECTORY. 

admitted that it was not instituted by Christ, nor 
practised either by His Apostles or their immediate 
successors. 

Dr. Wall, of the English Church, who wrote a 
History of Infant Baptism, a work so thorough and 
able that the clergy, assembled in convocation, gave 
him a vote of thanks for his learned defence of this 
custom, nevertheless says: 

" Among all the persons that are recorded as baptized by 
the Apostles, there is no express mention of infants." — Hist. 
Inf. Bap. , Introd. , pp. I, jj. 

FULLER, the historian, says: 

" We do freely confess there is neither express precept nor 
precedent in the New Testament for the baptizing of infants." 
— In/ant's Advoc. , pp. yi, ijo. 

Bishop Burnett says: 

"There is no express precept or rule given in the New 
Testament for the baptism of infants. " — Expos, jg Articles, 
27 Art. 

Baxter says: 

" I conclude that all examples of baptism in Scripture do 
mention only the administration of it to the professors of 
saving faith; and the precepts give us no other direction." — 
Disput. of Right to the Sacra., p. ij6. 

Luther says: 

" It cannot be proved by the sacred Scriptures that infant 
baptism was instituted by Christ, or begun by the first Chris- 
tians after the Apostles." — Vanity of Inf. Bap,, part II, p. 8. 
See Booth's Pedobap. Ex,, part II, ch, 1. 



INFANT BAPTISM. 47 1 

Goodwin says: 

" Baptism supposeth regeneration sure in itself first. Sac- 
raments are never administered to begin or to work grace. 
You suppose children to believe before you baptize them. 
Read all the Acts: still it is said, ' They believed, and were 
baptized.'" — Works, Vol. I., part I., p. 200. 

CELLARIUS says: 

"Infant baptism is neither commanded in the sacred 
Scriptures, nor is it confirmed by apostolic examples." — S/iyn. 
Hist. Mennonites, p. 168. 

LlMBORCH says: 

" There is no instance can be produced from which it may 
indisputably be inferred that any child was baptized by the 
Apostles." — Comp. Syst. Divin., B. V., ch. 22, sec-. 2. 

Field says: 

" The baptism of infants is, therefore, named a tradition, 
because it is not expressly delivered in Scripture that the 
Apostles did baptize infants; nor any express precept found 
there that they should do so. " — On the Church, p. jyj. 

Neander says: 

" Baptism was administered at first only to adults, as men 
were accustomed to conceive of baptism and faith as strictly 
connected. We have all reason for not deriving infant 
baptism from apostolic institution." — Ch. Hist. Vol. I., p. 
jii; Torrey's Trans. Plant, and Train., Vol. I., p. 222. 

OLSHAUSEN says: 

" We cannot, in truth, find anywhere a reliable proof-text 
in favor of infant baptism." — Comment, Acts ij : 14, ij. 



47 2 THE NEW DIRECTORY. 

Hahn says: 

" Neither in the Scriptures, nor during the first hundred 
and fifty years, is a sure example of infant baptism to be 
found." — Theology, p. jj6. 

Robert Barclay says: 

" As to the baptism of infants, it is a mere human tradi- 
dition, for which neither precept nor practice is to be found 
in all the Scriptures." — Apology, Propo. 12. 

William Penn says: 

There is " not one text of Scripture to prove that sprink- 
ling in the face was the water baptism, or that children were 
the subjects of water baptism in the first times." — Defence of 
Gospel Truths, p. 82. 

Prof. Lange says: 

" All attempts to make out infant baptism from the New 
Testament fail. It is totally opposed to the spirit of the 
apostolic age, and to the fundamental principles of the New 
Testament." — Inf. Bap., p. 101; Duncan s Hist. Bap., p. 224. 

Dr. Hagenbach says: 

" The passages from Scripture cited in favor of infant bap- 
tism as a usage of the primitive Church, are doubtful, and 
prove nothing." — Hist. Doct., pp. loo-ipj. 

Dr. Jacobs says: 

"Notwithstanding all that has been written by learned 
men upon this subject, it remains indisputable that infant 
baptism is not mentioned in the New Testament." " There 
is no trace of it until the last part of the second century." — 
Eccl. Polity of the N. T, pp. 2/0-71. 



INFANT BAPTISM. 4/3 

Prof. Jacobi says: 

" Infant baptism was established neither by Christ nor 
by the_ Apostles." — Art. Baptism, Kittds Bib. Cyclop. 

Dr. Hanna says: 

" Scriptures know nothing of the baptism of infants'." — 
North Brit. Review, Aug., 1852. 

Observe that none of these authorities cited were 
Baptists. Many more witnesses from the ranks of 
Pedobaptist scholars and divines could be adduced 
to the same effect; but let these suffice. 

II. HOUSEHOLD BAPTISMS. 

Some, however, have supposed that the " house- 
hold baptisms " mentioned in the New Testament 
must have included children, and thus constitute a 
warrant for the baptism of such. 

This argument, like the others in its support, is 
founded on the faintest and most illogical inference. 
It is inferred that these households certainly had in- 
fant children in them, and that such children cer- 
tainly were baptized ; both of which are wholly 
gratuitous. There probably are but few Baptist 
churches in the world, of any considerable stand- 
ing and numbers, that do not have one or more en- 
tire households in their communion, each member 
of which was baptized on a profession of faith. 

1. Lydia and her Household. 
The case of Lydia, baptized at Philippi, mentioned 



474 THE NEW DIRECTORY. 

in Acts, 16th chapter, is especially relied on as a 
strong case. Now observe, Lydia was a merchant 
woman, " a seller of purple," from "the city of 
Thyatira," and was at Philippi, some three hundred 
miles from home, on business, when she heard Paul 
preach, was converted, and then " she was baptized, 
and her household." There is not the least evidence 
that she had either husband or children. If she had 
a husband why was she so far from home on mer- 
cantile business ? If she had infant children, they 
would not likely have been with her on such a jour- 
ney, so far away, and for such a purpose. Her 
"household," doubtless, were adults, and employed 
by her in her business — her company. The most 
reckless sophism alone could build infant baptism 
on such a case. A poor cause it must be that relies 
for support on such evidence as this. 

Dr. NEANDER says: 

" We cannot prove that the Apostles ordained infant bap- 
tism: from those places where the baptism of a whole family 
is mentioned, we can draw no such conclusion." — Planting 
and Training, p. 162. Ed. iS6j. 

PROF. JACOBI, with reference to these household 
baptisms, says: 

" In none of these instances has it been proved that there 
were little children among them." — Kitto's Bib. Cyclo., Art. 
Bap. 

Dr. Meyer says: 

" That the baptism of children was not in use at that time 
appears evident from 1 Cor. 7 : 14." — Com, on Acts 16: ij. 



INFANT BAPTISM. 475 

Dr. De Wette says: 

"This passage has been adduced in proof of the apostoli- 
cal authority of infant baptism; but there is no proof here 
that any ^except adults were baptized." — Com. N. T., Acts 
1 6 : ij. 

Dr. Olshausen says: 

" Baptism ensued in this case, without doubt, merely upon 
a profession of faith in Jesus as the Messiah. But for that 
very reason it is highly improbable that her house should be 
understood as including infant children." And he adds: 
" There is altogether wanting any conclusive proof-text for 
the baptism of children in the age of the Apostles." — Com. 
Acts 16 : 14, 1 j, Kend's Trans. 

Most manifestly, all of her household, whether old 
or young, believed, as she herself did, before they 
were baptized. Of this opinion, also, were Whitby, 
Law son, the Assembly of Divines, and other Pedo- 
baptist authorities. 

2. The PJiilippian Jailer and his Household. 

The case of the Philippian jailer and his house- 
hold, mentioned, also Acts, 16th chapter, is often 
referred to as of force by the advocates of this prac- 
tice. 

Now observe that Paul and Silas, being released 
from their confinement, spoke the word of the Lord 
to the jailer, "and to all that were in his house." 
Whether adults or infants, any one can judge; the 
Gospel was preached to them. And the jailer "was 
baptized, he and all his, straightway." Then "he 



476 THE NEW DIRECTORY. 

rejoiced, believing in God, with all his house." Ob- 
serve, the jailer's family was baptized; but first, they 
listened to the preaching of the Word, then they 
believed in God ; and then they rejoiced in their 
new-found hope. Who believes that such a record 
as this could ever have been made of unconscious 
infants ? There is not the remotest allusion to chil- 
dren, and the narrative does not fit them at all. 
Those who were baptized were those who believed 
and who rejoiced. It was therefore " believers' bap- 
tism," beyond which fact the particular age of the 
subjects is of no consequence whatever. 

BLOOMFIELD says : 

"It is taken for granted that his family became Christians, 
as well as himself." — Coin, on Acts 16:31. Greek N. Test. 

Such is the faith of Baptists, and such the com- 
mand of Christ : " Believe and be baptized." Cal- 
vin, Doddridge, Henry, and other Pedobaptist 
scholars, declare that in this case they all believed y 
and therefore were baptized. 

3. The Household of Stephanas. 

Paul speaks, in I Corinthians, 1st chapter, of hav- 
ing baptized " the household of Stephanas." This is 
also quoted as giving some support to the infant bap- 
tismal theory. The course of argument, or inference, 
is the same. It is supposed that the household con- 
tained children, and that these children were bap- 
tized. How entirely gratuitous ! Households are 



INFANT BAPTISM. 477 

constantly being baptized and admitted to the fel- 
lowship of our churches, but without infants in them. 
Doddridge, Guise, Hammond, Macknight, and oth- 
ers, consider this case as giving no countenance to 
the custom of baptizing infants. 

This same family of Stephanas, Paul, in I Cor., 
16th chapter, says were "the first fruits of Achaia;" 
and he adds, " they have addicted themselves to the 
ministry of the saints." This could not have been 
spoken of baptized infants, but well describes the 
Christian activities of adult believers. No infants 
can be found in the household of Stephanas. 

III. RISE OF INFANT BAPTISM. 

But, it will be asked, if the baptism of unconscious 
infants and unconverted children was not appointed 
by Christ, nor practised by his Apostles, nor known in 
the primitive age, from whence was it, how did it 
arise, and when did it come into use ? 

These questions are readily answered by the tes- 
timony of its friends. 

TERTULLIAN is the first writer who mentions it in 
history, and he opposes it.* This was at the close 
of the second century, or about A.D. 200. His oppo- 
sition proves two things. First, that it was in occa- 
sional use, at least. Second, that it was of recent 
origin, and not generally prevalent. For it must 

* Neander supposes that the much-disputed passage of Irenaeus 
has reference to this custom — a little earlier than Tertullian s 
mention of it. See Neander' 's Ch. Hist., Vol. I., p. 311. 



47 8 TH E NEW DIRECTORY. 

have been in use to be discussed and opposed, and 
had it been long prevalent, it would have been ear- 
lier mentioned. 

BINGHAM, with all his scholarship and industry, 
could find no earlier allusion to it than that of Ter- 
tullian, though he believed it to have previously- 
existed. Had there been any earlier historic record 
he would surely have found it. It must therefore, 
as is generally admitted, have arisen about the be- 
ginning of the third century after Christ. 

VENEMA says : 

" Nothing can be affirmed with certainty concerning the 
custom of the Church before Tertullian; seeing there is not 
anywhere, in more ancient writers, that I know of, undoubted 
mention of infant baptism." — Eccl. Hist., Vol. III., eh. 2, 
sees. 108, iog. 

CURCELL^EUS says: 

"The baptism of infants in the two first centuries after 
Christ was altogether unknown, but in the third and fourth 
was allowed by some few. In the fifth and following ages it 
was generally received." — Inst. Christ. Religion, B. I., eh. 12. 

HlPPOLYTUS, bishop of Pontus, writing in the first 
half of the third century, bears this testimony : 

" We, in our days, never defended the baptism of chil- 
dren, which had only begun to be practiced in some regions." 
— Hippql. and his Age, Vol. I., p. 184. See Duncans Hist. 
Bap., p. iij ; Curtis Prog. Bap. Brines., p. 101. 

BUNSEN, the learned translator of Hippolytus y 
declares that infant baptism, in the modern sense, 



INFANT BAPTISM. 479 

" was utterly unknown to the early Church, not only 
down to the end of the second century, but, indeed, 
to the middle of the third century." — Hippol. and his 
Age, Vol. III., p. 1 So. 

SALMASIUS says : 

"In the two first centuries no one was baptized except, 
being instructed in the faith and acquainted with the doc- 
trines of Christ, he was able to profess himself a believer."— 
Hist. Bapt. Luicer. Tkesaur., Vol. II., p. uj6. 

Such testimony, and from such sources, is quite 
conclusive. Infant baptism was unknown until the 
first part of the third century after Christ. Had it 
existed earlier, some trace of, or allusion to, it would 
have been discovered. But the most labored and 
learned research has failed to make any such dis- 
covery. 

It should be added that when the baptism of chil- 
dren did begin to be practised, it was not the bap- 
tism of unconscious infants at all, but, as Bunsen 
says, of "little growing children, from six to ten 
years old." He declares that Tertullian in his op- 
position to infant baptism does not say a word of 
new-born infants. Cyprian, an African bishop, at 
the close of the third century urged the baptism of 
infants proper, because of the regenerating efficacy 
which the ordinance was supposed to exert. He 
and his associates were the first to take this ground. 
— Hippol. and his Age, Vol. III., pp. 192-5; Cur-''" 
Prog. Bap. Prin., p. 125. 



480 THE NEW DIRECTORY. 

IV. FROM WHAT CAUSE DID IT SPRING ? 

If it be asked from what cause did infant baptism 
arise, the question is not difficult to answer. 

It is well known that at a very early period in 
Christian history the notion began to prevail that 
the ordinances possessed some magical virtue. It 
was believed that baptism conveyed saving grace 
to the soul; that by it sins were washed away, and 
the spirit fitted for heaven. Thus the sick were 
thought to be prepared for death, and salvation 
secured, or made more certain by its efficacy. Anx- 
ious parents therefore desired their dying children 
to receive baptism, and thus, 4< washed in the laver 
of regeneration," be secured against the perils of 
perdition. Such was one of the errors of a super- 
stitious age. Hence arose infant baptism, as one of 
the many perversions which early corrupted the 
doctrines and ordinances of Christianity. 

VlTRlNGA says : 

" The ancient Church, from the highest antiquity after 
the apostolic times, appears generally to have thought that 
baptism is absolutely necessary for all that would be saved 
by the grace of Jesus Christ. It was therefore customary in 
the ancient Church, if infants were greatly afflicted and in 
danger of death, or if parents were affected with a singular 
concern about the salvation of their children, to present 
their infants or children in their minority to the bishop to 
be baptized." — Observ. ad Sacra., Vol. I., B. II, ch. 4, sec. g. 

SALMASIUS says : 

'• An opinion prevailed that no one could be saved without 



INFANT BAPTISM. 48 1 

being baptized; and for that reason the custom arose of bap- 
tizing infants." — Epist. Jus. Pac. See Booth's Pedobap. Ex., 
ch. j, sec. j. 

VENEMA says : 

"The ancients connected a regenerating power and a 
communication of the Spirit with baptism." He further 
asserts that the early fathers believed baptism to possess a 
saving efficacy, and cites Justin Martyr, Irenaeus, Clemens, 
Tertullian and Cyprian as of that opinion, the last-named of 
whom has been called "the inventor of infant baptism." — 
Eccl. Hist., Vol. IV., p. 3, sees. 2, j, 4. 

CHRYSOSTOM, writing about A.D. 398, as cited by 
Luicerus, says : 

"It is impossible without baptism to obtain the kingdom. 
It is impossible to be saved without it." And, as cited by 
Wall, he says : " If sudden death seize us before we are bap- 
tized, though we have a thousand good qualities there is 
nothing to be expected but hell." — Luicer. Thesaur., Eccl. 
Vol. I., p. J. 

WADDINGTON, in his Church History, declares, 
touching the opinions of the third century : 

"The original simplicity of the office of baptism had 
already undergone some corruption. The symbol had been 
gradually exalted at the expense of the thing signified, and 
the spirit of the ceremony was beginning to be lost in the 
form. Hence a belief was gaining ground among the con- 
verts, and was inculcated among the heathen, that the act 
of baptism gave remission of all sins committed previously." 
— Hist, of the Church, ch. 2, p. jj. 

Thus we see plainly zvhy, as well as when, infant 

baptism arose. An invention of men, based on a 
31 



482 THE NEW DIRECTORY. 

perversion of Scripture doctrine, it is now boldly- 
claimed to be an ordinance of God. How can hon- 
est and pious men make such a claim ? We are re- 
minded of the words of the pious Charnock : " The 
wisdom of God is affronted and invaded by intro- 
ducing rules and modes of worship different from 
divine institution." And we venture to ask, with 
the devout Baxter, though both had reference to 
other subjects, " What man dare go in a way which 
hath neither precept nor example to warrant it, 
from a way that hath full current of both ?" 

V. BAPTISMAL REGENERATION. 

We have seen that the baptism of infants, with 
that of the sick and dying, originated in a belief in 
the saving efficacy of the ordinance. Thus, the un- 
scriptural device of infant baptism grew out of the 
unscriptural dogma of baptismal regeneration — a 
dogma as pernicious as presumptuous, and as repug- 
nant to common sense as it is to the Bible; but one to 
which the advocates of pedobaptism have ever clung. 

EPISCOPIUS asserts that the Milevitan Council, 
A. D. 418, declared pedobaptism to be a necessary 
rite. — TJieol. Inst., B. IV., ch. 14.. 

Dr. Wall says : 

" If we except Tertullian, Vincentius, A. D. 419, is the first 
man on record that ever said that children might be saved 
without baptism." — Hist. Inf. Bap., part I., chap. 20, p. 232. 

HAGENBACH says : 

" The Church of England taught the doctrine of baptismal 



INFANT BAPTISM. 483 

regeneration, yet with cautions." He cites Jewell, Jackson, 
Hooker, Taylor, Pearson, and Waterland, to justify the as- 
sertion, which the baptismal service of that Church plainly 
proves. — Hist. ■ of Doct. , Vol. II. , p. j66. 

The words of our Saviour, " Verily, verily, I say 
unto you, except a man be born of water and of the 
Spirit he cannot enter into the kingdom of God," were 
almost universally applied to baptism, and supposed 
to teach that there was no salvation without it. 

WALL declares that, 

" From Justin Martyr down to St. Austin," this text was 
so understood. " Neither did I ever see it otherwise applied 
in any ancient author." And he adds, " I believe Calvin 
was the first man who ever denied this place to mean bap- 
tism." — Hist. Inf. Bap., Part II., ch. 6, p. J34. 

The Catholic Church held to baptismal re- 
generation, and in the Council of Trent thus de- 
clared it : 

" If any one shall say that baptism is not necessary to sal- 
vation, let him be accursed." — Catechism Coun, Trent, pp. 
s6j, 175- 

The Greek Church holds the same dogma. 
Cyril, Patriarch of Constantinople, declares, 

" That both original and actual sins are forgiven to those 
who are baptized in the manner which our Lord requires in 
the Gospel." — Confes. of Faith, ch. 16, i6ji. 

Stapferus says : 

They hold the absolute necessity of baptism, and that 
"without it no one can become a real Christian ; and that it 



■484 THE NEW DIRECTORY. 

cannot be omitted, in respect to infants, without endanger- 
ing their salvation." — Theology t Vol. V., p. 82. 

The Protestant Churches generally have 
held, and to a degree do still hold, the same per- 
nicious doctrine. 

Booth cites the following Confessions which 
embrace it : 

"That of Helvetia, of Bohemia, of Augsburg, of Saxony, 
of Wittenberg, of Sueveland, of the Church of England, and 
of the Westminster Assembly." — Pedobap. Examined, chap. 
J, ref. 3. 

A large number of Pedobaptist scholars and di- 
vines are cited by the same author as holding this 
doctrine, including Luther, Gerhardus, Vossius, 
Deylingius, Fiddes, Whitby, Wilson, Scott, John 
Wesley, and Matthew Henry. 

Do its advocates and defenders now maintain the 
same ground ? Do they make the same claim for 
its saving efficacy ? If not, on what ground, and 
for what reason do they hold to the baptism of in- 
fants ? Have they any reason for it, except that 
they have been accustomed to it ? 

VI. REASONS FOR INFANT BAPTISM. 

Now, since this rite was not instituted by Christ, 
nor practised by the Apostles, nor known among 
Christians until about A. D. 200, how is it justified as 
a Christian ordinance by those who practice it ? 
And by what reasons is it sustained and defended ? 

1. Some good and honest people really believe, 



INFANT BAPTISM. 485 

after all, that infant baptism is taught in the Bible, 
and are greatly astonished, if they examine the 
subject, not to find it there. A very little effort will 
show how utterly without foundation is such a sup- 
position. Read the sacred records through, from 
beginning to end, and no allusion to such a practice 
appears. 

2. Its antiquity commends it to some. It has 
been a long time in vogue, and very generally prac- 
tised by various Christian communions. But does 
that make it right ? Is a usage necessarily good 
and true because it is old ? Heathenism is older 
than the institutes of Christianity. Shall we adopt 
and practise all the absurd superstitions of the early 
corrupted churches — the worship of images, invoca- 
tion of saints, prayer to the Virgin, oblations for the 
dead, baptism of bells, and many others; not a few 
of which came into use about the same time as this, 
and some of which are still older; any one of which 
has as much scriptural authority as infant baptism ? 
Why do Protestants preserve this relic of popery 
alone, and reject the others ? 

Not what is old, but what is true should be our 
rule. Not what antiquity, but what the Bible com- 
mends should we obey. Not tradition, but, as Chil- 
ling-worth declared, ''the Bible only is the religion 
of Protestants." As Basil said, so should we say, 
"It is a manifest mistake in regard to faith, and a 
clear evidence of pride, either to reject any of those 
things which the Scripture contains, or to introduce 
anything that is not in the sacred pages." 



486 THE NEW DIRECTORY. 

3. Some there be, who confess that there is neither 
clear precept nor example in the New Testament to 
commend this practice, yet hold that the general 
spirit of the Gospel favors it; fundamental truths 
are there taught, from which the practice may be 
inferred. A strange mode of reasoning, surely. 
For if we may, by remote deduction and vague in- 
ference, originate ceremonies, call them gospel 
ordinances, and impose them on the consciences of 
men, then the whole Jewish ceremonial, and, indeed, 
the ritual of the Papal Church entire may be adopted, 
used, and taught as of divine authority, binding on 
believers. 

But what a reflection is this on the wisdom and 
goodness of God; that He should have left positive 
institutions, designed for universal observance in 
His churches, to be vaguely inferred from supposed 
general principles, rather than to have been plainly 
and explicitly taught in His Word ! Such reasoning 
will not serve in matters of religion. This maxim 
of Tertullian should have due weight, " The Scrip- 
ture forbids what it does not mention." And with 
Ambrose we may ask, " Where the Scripture is 
silent, who shall speak ? " 

4. Some have claimed that baptism came in the 
place of circumcision. Hence, it is inferred — only 
inferred — that as all the male Jewish children were 
to be circumcised, so all the children of Christians, 
both male and female, should be baptized. What 
connection there is between these two institutions 
would require a philosopher to discover. And yet 



INFANT BAPTISM. 487 

this has been the argument chiefly relied on by- 
theologians, scholars, and divines in this country 
especially, for generations past, to prove the divine 
authority of infant baptism. More recently this 
stronghold of the tradition has been less confidently 
resorted to by learned men, and it may be said the 
tradition itself is being slowly abandoned. It can- 
not well endure the light of Christian intelligence. 

Baptism did not come in the place of circumcision; 
nor in the place of any other previously existing in- 
stitution. It has no connection with, and no refer- 
ence to, circumcision whatever. The following con- 
siderations will make this plain : 

a. If baptism, a Christian ordinance, was designed 
to take the place of circumcision, a Mosaic rite, 
would not Christ have so stated, or the Apostles 
have mentioned the fact ? But no allusion is to be 
found to any such design. 

b. Circumcision applied to males alone. If bap- 
tism was its substitute, why are females baptized ? 

c. Circu. xCision was an external sign of an exter- 
nal union with a national congregation, to secure 
the separation of the Jews from all other nations 
and races, and their unity as a people. Baptism is' 
an external sign of an inward spiritual work of 
grace already wrought in the heart. It indicates 
not the separation of races, but the unity of the true 
people of God, of all races, as believers in Christ, 
without distinction of blood or tongue. 

d. If baptism did take the place of circumcision, 
as is claimed, evidently the Apostles did not know 



488 THE NEW DIRECTORY. 

it, else they would have made some mention of it, 
either in the conference at Jerusalem or in Epistles 
written for the guidance of the churches, or on other 
occasions, when both these subjects were under dis- 
cussion, and directions given respecting them. But 
no allusion is anywhere made to such a substitution. 

e. Jewish Christians for a time insisted on the 
practice of both circumcision and baptism; which 
proves they did not understand the one to have dis- 
placed the other. With their strong Jewish predi- 
lections they wished to retain circumcision as the 
sign and seal of their fellowship with the Church of 
Israel, and at the same time received baptism as a 
sign and seal of their adoption into the faith and 
fellowship of Christ and His kingdom. 

The attempt to found a Christian ordinance on a 
Jewish ceremony is unreasonable, futile and absurd. 

VII. OBJECTIONS TO INFANT BAPTISM. 

1. It is founded on a falsehood. It claims to be 
a Gospel ordinance, when it is an invention of men. 
Christ did not appoint it; the Apostles did not prac- 
tise it; the Scriptures do not sanction it. This is a 
sufficient reason why it should not be held as a 
Christian rite. 

2. It impugns divine wisdom and insults the di- 
vine authority, because it claims to be needful, or 
useful, to religion; though Christ, by not appointing 
it when he instituted the Church, virtually decided 
it to be neither needful nor useful. Also, by bind- 



INFANT BAPTISM. 489 

ing the service on the consciences of Christian pa- 
rents, as of religious obligation when God has not 
commanded it, there is an unwarrantable assumption 
of authority, and a grievous wrong is committed. 
Divine wisdom knew best what institutions to or- 
dain, and what commands to lay upon His people. 

3. It deprives Christian converts of the pleasure 
and privilege of believers' baptism. For having 
received this rite in their unconscious infancy with- 
out their consent or knowledge, if in after years they 
become regenerate and truly united to Christ, they 
cannot go forward in the discharge of this duty and 
be baptized on a profession of their faith without 
discrediting their earlier baptism — if baptism it may 
be called. 

4. Because it appears like a solemn mockery for 
parents and sponsors to become sureties for the 
child about to be baptized, and declare for it that 
they believe in God's holy Word, and in the articles 
of the Christian faith as contained in the Apostles' 
creed; that they will renounce the vain pomp of the 
world, the devil and all his works, with all covetous 
and sinful desires of the flesh. 

5. Because it requires the officiating minister to 
declare what is false, in the very performance of 
what should be a most sacred service. He declares 
what is false when he says, " I baptize thee," since 
he rantizes, or sprinkles, and does not baptize at 
all. Still more, and still worse, when he asserts 
that in this act the child " is regenerated and grafted 
into the body of Christ's Church;" and, also, when 



490 THE NEW DIRECTORY. 

in prayer he thanks God " that it hath pleased Thee 
to regenerate this infant with Thy Holy Spirit; to 
receive him for Thine own child by adoption, and to 
incorporate him into Thy holy Church." This is 
solemnly declared, when no such thing is done, and 
when the minister who says it knows that no such 
thing is done, unless, indeed, he believes in bap- 
tismal regeneration. The child is not regenerated, 
nor adopted of God, nor incorporated into the Church 
of Christ by this act. The service falsifies the facts 
most flagrantly. 

6. But, perhaps, worst of all, infant baptism still 
teaches, to an extent, baptismal regeneration. It 
is more than a false statement, it is a pernicious and 
destructive error. What could be more reckless 
than to assert, even by inference, that a few drops of 
water on the face, with any form of words — no mat- 
ter what — can make one regenerate, and a child of 
God ? If the child, when grown, believes all this 
— and why should he not believe it, when thus sol- 
emnly taught by parents and minister ? — he believes 
himself an heir of heaven, sealed and sanctified by 
the Spirit, while blind to the fact that he is still in 
the gall of bitterness, a child of sin, an heir of wrath, 
and in the broad road to death. What blind lead- 
ings of the blind ! too sad to be countenanced by 
Christian men and Christian churches. 

7. Infant baptism, in some sense — though its ad- 
vocates are not agreed in what sense — makes the 
child a Church-member, and thus introduces an un- 
sanctified element into the nominal body of Christ, 



INFANT BAPTISM. 491 

making that body carnal instead of keeping it spir- 
itual. It thus destroys the distinction which the 
Divine Founder of the Church designed should be 
maintained between it and the world. For even if 
the infant, as such, is not a member, yet, when grown 
to maturity, he is admitted to full membership, with 
no other evidence of, or demand for, regeneration. 
The purely spiritual character of the Church is 
thereby destroyed, and, like other associations, the 
spiritual and the carnal indifferently make up its 
communion. " A regenerated Church-membership " 
cannot be the motto or the watchword of the advo- 
cates of pedobaptism. 

PROF. Lange's protest should be pondered by 
Protestant advocates of this papal emanation: 

" Would the Protestant Church fulfill and attain to its 
final destiny, the baptism of new-born infants must of neces- 
sity be abolished. It has sunk down to a mere formality, 
without any meaning for the child." — Hist. Protestantism, 
P-34- 

Other objections than these mentioned may be 
urged against this unscriptural practice. But these 
would seem sufficient to deter any candid and con- 
scientious Christian, who takes the Bible for his 
guide, from giving it any countenance or support. 



CHAPTER XVIII. 

BAPTIST HISTORY. 

BAPTISTS have a history of which they need not 
be ashamed — a history of noble names and noble 
deeds, extending back through many ages, in which 
the present generation well may glory. From the 
days of John the Baptist until now, a great army of 
these witnesses for the truth, and martyrs for its 
sake, has illumined and honored the march of Chris- 
tian history. The ages since Christ have known no 
purer, nobler lives, no braver, more faithful wit- 
nesses for the Gospel of Christ, no more glorious 
martyrs for its sake, than many of those who honor 
us by being called " our fathers in the faith." They 
were true to conscience and to principle, and loyal 
to Christ, at a cost to which we are strangers. They 
went gladly to prison and to death in defense of the 
Gospel which they loved. Social ostracism, bonds 
and imprisonments, confiscations and fines, whip- 
pings, drownings, and burnings at the stake, not 
only in solitary cases, but by hundreds and thousands, 
are certified to, even by their enemies. Christian 
martyrology has no bloodier and no brighter page 
than that which tells, however imperfectly, of the 

persecutions and sufferings for conscience' sake of 

492 



BAPTIST HISTORY. 493 

Baptist confessors, received during past ages, not 
from pagan barbarians so much as from professed 
fellow-Christians. It is an equal honor to their 
record that, while they endured persecution for the 
truth's sake, they never persecuted others for con- 
science'' sake — never! How could they, when one of 
their cardinal principles was, and is, entire freedom 
of conscience and liberty of faith and worship, with- 
out interference by any ? And the one priceless 
heritage they have given to the world, with which 
the world's religious life of to-day — and its secular 
life as well — has become imbued, is that of entire 
religious liberty of faith, speech and worship, and 
entire separation of Church and State. 

The time was when toleration in religion was 
hailed as a peculiar boon, granted through a gracious 
Providence. Baptists have contended and suffered, 
not for toleration, but for liberty in religion. 

The world is slow to acknowledge its indebtedness 
to them ; nevertheless, it remains. With a great 
price they purchased it. But they did it, not for 
glory, nor for gain, but for God and humanity. 

No Baptist history, of adequate value, has thus 
far been written. Not a few attempts have been 
made, and much valuable material has been col- 
lected and preserved. We do not, however, place 
so much value on written history, as on present con- 
formity to the teachings of Christ, a maintenance of 
the doctrines, and an imitation of the lives of the 
Apostles and the first Christians. It matters little 
whether a Church can trace its lineage back one 



494 THE NEW DIRECTORY. 

century or twenty. The great question is, Does it 
inherit the spirit of Him who founded the Church, 
and does it hold the doctrines and imitate the ex- 
amples of Christ and His Apostles ? Still, whatever 
of history can be brought within the range of vision 
to be studied should be claimed and cherished. 

If it be asked, When and where did Baptist history 
begin ? Who were the first of their honored line ? 
Without hesitation we reply, They commenced with 
John the Baptist, or Jesus Christ, the Head of the 
Church. And the first of their faith were His dis- 
ciples, constituting the primitive churches. And 
though, in the dim, uncertain light of subsequent 
ages of terror and corruption, we cannot at all times 
follow their trail, or identify their presence with ab- 
solute certainty, yet we feel positively assured that 
they have always existed. Like a stream which 
pursues its way from the mountains to the sea, and 
never ceases, though its course at times be through 
mountain gorges, trackless deserts, and hidden cav- 
erns, we know it is somewhere, though we cannot 
trace it, but we recognize it when again it comes to 
light, with a grander sweep, a deeper current, and 
a stronger tide. 

Baptists make no pretence of establishing, by 
documentary evidence, an unbroken succession of 
churches in form and name, as now existing, ex- 
tending back to apostolic times. Such a claim would 
only make them ridiculous, as similar High-Church 
pretensions have made some other communions. 
Such a claim would be as impossible to prove as it 



BAPTIST HISTORY. 495 

would be useless if proven. The old is not always 
true or useful, nor the new false or useless necessa- 
rily. Falsehood and error are hoary with age, from 
Eden until now. Nevertheless, there is a survival of 
truth often hidden under the accumulated rubbish 
of human tradition, itself ages old; and he is wise 
who searches for truth as for hid treasures. Bap- 
tists trace their lineage, not through corporate desig- 
nations, or forms of organic life, but by principles 
avowed, maintained and defended. The doctrines 
they professed, and the lives they lived, give us title 
to the inheritance we claim in their history. 

THE EARLY SECTS. 

It is on all hands conceded that from the days of 
the Apostles to the'Reformation there existed con- 
gregations and communities of Christians separate 
from the prevailing and dominant churches, claim- 
ing to be of a more primitive, and therefore of a 
purer, faith. As these dominant churches fell into 
alliance with the State, sought its patronage, became 
subservient to its spirit, proud, corrupt and carnal, 
departing from the simplicity and spirituality of 
the Gospel, these separate communities maintained 
their distinct existence, worshiped by themselves, 
and served God according to their understanding 
of the Scriptures and the dictates of their consciences. 
They maintained the doctrines of the Gospel nearly 
in their purity, as they were at first delivered to the 
saints, and were the true and faithful followers of 



49 6 THE NEW DIRECTORY. 

Christ in the midst of prevailing spiritual darkness 
and decay. Even in the apostolic age not a few 
errors from prevailing philosophies had crept into 
the profession of the Christian faith, but after that 
faith had been adopted by princes and became na- 
tionalized, its corruptions became more numerous 
and its perversions more glaring. All the more did 
these dissenting communities need to maintain their 
distinctive existence, not only for conscience' sake, 
but as a protest against the outrages perpetrated on 
the cause of Christ by others. 

During all the dark ages since the kingdom 
of Christ appeared, these companies and communi- 
ties have confessedly existed. They have been 
known by many names, and have differed somewhat 
among themselves in different ages and in different 
countries. By the prevailing and dominant secu- 
larized churches they were stigmatized as heretics, 
and were defamed and persecuted perpetually, not 
by pagans and barbarians, but by their professed 
fellow-Christians. Those are usually the heretics 
who differ from the majority, and have conscience 
and courage enough to defend their position, and, 
if need be, suffer for their faith. Thousands on 
thousands of those dissenting disciples were put to 
death by the most painful tortures for no other crime 
than a purer faith than their persecutors possessed, 
and because they would hold, profess and defend 
that purer faith. Those who were permitted to live 
were doomed to endure unequaled cruelties. Em- 
perors, kings and princes, popes, priests and people, 



BAPTIST HISTORY. 497 

Senates, Synods and Councils, pursued them with 
every device of cruelty which malice could invent 
or power execute, to waste, blot out and exterminate 
them from the face of the earth. Language is too 
weak to portray the diabolical and fiendish cruelties 
perpetrated upon the innocent, helpless and, for the 
most part, unresisting people of God by those who 
were able to invoke the secular power to execute 
their fell designs. 

They were the few among the many, the weak 
oppressed by the strong; with none to plead their 
cause, or to defend their rights, they could do noth- 
ing but suffer. Though calumniated by their ene- 
mies, who accused them of every crime, and charged 
them with every enormity, they were the purest and 
the best of the ages and the countries in which they 
lived. The doctrines and ordinances of the Gospel 
they maintained nearly, if not quite, in their prim- 
itive purity. The greater part had never been con- 
nected with the Roman hierarchy, while many who 
had, separated themselves from the false, that they 
might enjoy the true Church of Christ. 

Like some rivulet which pursues its way parallel 

to, but never mingling with, the broad and turbid 

stream, these people have come down from the first 

ages of Christianity, preserving and transmitting to 

posterity the purest forms of doctrinal faith and 

practical godliness known to history during those 

long succeeding ages of darkness and corruption. 

The reproaches and persecutions they suffered were 

because they bore witness against prevailing errors 
32 



498 THE NEW DIRECTORY. 

and crimes, perpetrated in the name of religion by the 
papal Church. No doubt they had some faults, and, 
perhaps, held some errors. How could it well be oth- 
erwise, surrounded, as they were, by an atmosphere 
of ecclesiastical falsehood and corruption ? 

During the first and second centuries, Messalians, 
Euchites, Montanists, were the names by which 
some of these sects were called. 

In the third, fourth and fifth centuries, the No- 
vatians arose and became exceedingly numerous, 
spreading throughout the Roman Empire, notwith- 
standing the destruction wrought among them by 
persecution. 

In the seventh and eighth centuries arose the 
Paulicians, attracting much attention, becoming 
very numerous, and drawing upon themselves the 
hatred and hostility of the papal Church.* 

JONES states that in the first part of the ninth cen- 
tury, Claude, bishop of Turin, a truly godly and 
evangelical man, who preached righteousness, and 
opposed prevailing corruptions, both as to doctrines 
and morals : 

" By his preaching, and by his valuable writings, he dis- 
seminated the doctrines of the kingdom of heaven." "His 
doctrine grew exceedingly. The valleys of Piedmont were 
rilled with his disciples, and while midnight darkness sat en- 
throned over almost every portion of the globe, the Wal- 

* See Benedict's, Orchard's, Robinson's, Jones's, et al., Histo- 
ries, with all current Eccl. Hists. of the early ages of Chris- 
tianity. 



BAPTIST HISTORY. 499 

denses preserved the Gospel among them in its native purity, 
and rejoiced in its glorious light." — Jones s Ch. Hist., Vol. I., 
p. jg6; Rob. Eccl. Research., p. 447 ; Allix. Rem., p. 52. 

If not technically Baptists, the principal points in 
which they differed from the dominant churches, and 
for which they were persecuted, were those which 
Baptists have always emphasized, and in respect to 
which they still chiefly differ from other Christian 
communions. They held that none but regenerate 
persons ought to be received to membership in the 
churches; they rejected infant baptism; they bap- 
tized by immersion, as did all Christians during 
those ages ; they rebaptized converts received 
among them from the Romish Church, and hence 
were called Anabaptists. These are distinguishing 
marks of them all, more or less clearly defined, as 
noted by their enemies, from whom we receive the 
greater part of our knowledge concerning them, 
their own writings having largely perished in the 
sore and bloody persecutions to which they were 
subjected. Robinson, the historian, called them 
" Trinitarian Baptists." 

The Paulicians became exceedingly numerous, 
and were so cruelly persecuted that the Empress 
Theodora is said to have caused not less than one 
hundred thousand of these peaceable subjects to be 
put to death, after having confiscated their prop- 
erty.* They confined the ordinances to the regen- 
erate, rejected infant baptism, and rebaptized con- 

*See Orchard. Milner, Gibbon, et al. 



500 THE NEW DIRECTORY. 

verts received to their fellowship. They were also 
called Bogomilians, a name which became famous 
in the annals of persecution. These communities 
continued through several succeeding centuries, and 
spread through both the East and the West. 

Near the close of the tenth century, the Peterines 
come into notice. They were substantially the 
same people as had previously existed under other 
names. Indeed, these various sects were the pro- 
genitors and the inheritors of each other's religious 
faith and practice. It was the irrepressible energy of 
truth and the spirit of God, working in regenerate 
souls to develop and reproduce the true Christian 
life, in the simplicity of Christ, according to the 
primitive type. Not only the individual, but the 
Church life of the saints. Europe was well-nigh 
flooded with these dissentients. The truly devout 
welcomed them, since they yearned for something 
better than the prevailing heartless and secular- 
ized religion. And the prevailing and shameless 
corruptions of the Romish clergy gave those of 
purer lives great currency with the masses. For 
there were no vices, however gross and degrading, 
which the clergy, from the highest to the lowest, 
from pope to priest, did not practise with greediness 
and impunity. They were examples to the people 
in all kinds of sin and iniquity. 

In the eleventJi and following centuries, the Wal- 
denses, Albigenses, Vaudois, Cathari, poor men of 
Lyons, and Anabaptists, attracted renewed at- 
tention through Europe, and for generations con- 



BAPTIST HISTORY. 501 

tinued to increase and to multiply. They differed 
slightly among themselves, but were variously 
named according to their locations, or the circum- 
stances in which they attracted the notice of the 
public. Their prevailing characteristics were the 
same as have been noticed above. They filled 
Italy even, the very seat and centre of papal power, 
corruption and crime, with their influence and the 
truths they held. 

In the twelfth century, so great became their in- 
fluence, especially under the leadership of Arnold 
of Brescia, a pupil of the renowned Abelard, that 
the papal throne itself trembled to its foundation. 
Arnold was as brave a reformer as was Luther four 
hundred years later, and perhaps as learned. But 
the times were not ripe for such a work as the Ger- 
man reformer was raised up to lead. Arnold, how- 
ever, dared to visit Rome itself, and by his attacks 
on the vices and the unjust authority of the clergy 
raised a revolt in the very face of the Vatican, which 
finally compelled the pope to flee, and changed the 
government for a season. But he had no powerful 
nobles to espouse his cause, as had Luther, and the 
people were unorganized and unreliable; while the 
the influence of the clergy, with all their vices, was 
still most potent. Wise and powerful leaders were 
needed for a reformation. The people could endure 
better than contend. This lesson they had learned 
through generations of suffering. But the time had 
not come for truth to triumph. A reaction set in, 
and Arnold, like Savonarola three hundred years 



502 THE NEW DIRECTORY. 

later, whose early history was also associated with 
Brescia, fell a victim to the hatred of his foes, and 
his immediate followers were scattered.* But their 
principles survived, as did countless numbers of the 
various communities of dissentients from the domi- 
nant communions. 

WADDINGTON, the historian, gives the following 
statement, made by Saccho, one of their adversaries 
and persecutors, as to the Vaudois, or Leonists, of 
the twelfth century: 

" There is no sect so dangerous as the Leonists, for three 
reasons: First, it is the most ancient — some say as old as 
Sylvester, others as the Apostles themselves. Secondly, it is 
very generally disseminated; there is no country where it has 
not gained some footing. Thirdly, while other sects are pro- 
fane and blasphemous, this retains the utmost show of piety. 
They live justly before men, and believe nothing respecting 
God which is not good. Only they blaspheme against the 
Roman Church and the clergy, and thus gain many follow- 
ers." — Wadding ton, Ch. Hist., p. 2 go. See Mosheim, 12th 
Cent. 

ORCHARD says of the Piedmontese: 

" Though we have no documents proving the apostolical 
foundation for these churches, yet it becomes evident that 
some communities did exist here in the second century, since 
it is recorded they practiced believers' baptism by immersion. " 
— Hist. Bap., p. 255. See also Rollinson, Allix, et at., Hist. 
Pied.; Walts Hist. Inf. Bap. 

From the time of the Apostles to the Reformation 
these various sectaries may be said to have consti- 
* See Gibbon's Decl. and Fall, Mosheim, Allix, Jones, et at. 



BAPTIST HISTORY. 503 

tuted the true Church of God. Their faith was the 
most scriptural, and their lives were the purest the 
world had. Of course they were not perfect. How 
could they be with such environments? And if at 
times they did not wholly agree among themselves, 
what marvel in age of doubt, corruption and unrest, 
when the truest were the most reviled, and the 
purest were the most persecuted ? In the sixteenth 
century they came into public notice, largely under 
the leadership of Menno Simons, whom the historian 
calls, " a reformer whose apostolic spirit and labors 
have thus far failed to receive the recognition they 
deserve." From him they were called Mennonites, 
and flooded Europe with tens of thousands. " Men- 
nonites, the Anabaptists of the Netherlands first 
called themselves in 1536." " They were certainly 
among the most pious Christians the world ever 
saw, and the worthiest citizens the State ever had." 
They crowded into Russia for shelter, where in our 
times they have been persecuted and exiled. At 
length they have fled to our own country for peace 
and freedom which they found nowhere else for the 
past four hundred years. 

At the time of the Lutheran Reformation these 
various sects to a large extent fraternized with, and 
were lost in, the multitudes of the reformers. So 
glad were they to find something^ if not wholly to 
their wish, yet so much better than had previously 
existed in the papal churches, and to find leaders of 
power, as also to find some shelter from civil and 
ecclesiastical persecution, that they welcomed the 



504 THE NEW DIRECTORY. 

Reformation, even with its imperfections, as a boon 
from heaven. The Waldenses of Piedmont, and 
some others, abandoned dipping for baptism, 
adopted infant sprinkling, in common with State 
churches, and the Calvinistic reformers generally 
identified themselves with, and were largely lost in, 
the mass of Protestant Pedobaptists. Not so how- 
ever with the Baptists, or Anabaptists, as by their 
opponents they were more generally called. They 
maintained their faith and their position, not only 
against their papal adversaries, but against their 
Protestant friends as well, whose reformation they 
insisted needed still further reforming. 

These various protesting peoples through the 
generations had at times been joined by enthusiasts 
and fanatics, or such had sprung up within their 
fellowship, like the " mad men of Miinster," whose 
extravagances brought upon the entire brotherhood 
reproaches they did not merit — their adversaries 
being ever ready to find occasion against them, and 
to magnify every fault and indiscretion to the larg- 
est possible extent. But they were, on the whole, 
so much superior in faith and life to the dominant 
churches as to command the wonder and admiration 
of those, who in a spirit of fairness, now study the 
imperfect fragments of their history. They all 
more or less strongly pronounced the following 
statements of their religious beliefs: I. The Bible 
as the only and sufficient standard of faith and ap- 
peal in matters of religion. 2. Entire liberty of con- 
science, confession and worship for all. 3. Com- 



BAPTIST HISTORY. 505 

plete separation of Church and State, the Church 
acknowledging but one Lord, even Christ. 4. The 
churches to be constituted of spiritual members 
only, such as were regenerate by the Holy Spirit. 
5. Baptism to be administered by immersion. 6. 
Infant baptism to be rejected, as alien to the New 
Testament. 7. The churches to be self-governing, 
and free from the domination of both lords spiritual 
and lords temporal. 

Such facts identify them with Baptists of later 
ages, what no other denomination can claim. 

II. THE SWISS BAPTISTS. 

The secluded valleys and mountain fastnesses of 
Switzerland and Piedmont have from the earliest 
ages been the home and refuge of the persecuted 
people of God. Not only those native to the soil, 
but such as had fled from other countries to find 
shelter and freedom in those Alpine retreats. Pauli- 
cians, Albigenses, Vaudois, Pickards, Anabaptists, 
with many others, are names bound up in history 
with these wild mountain resorts. " The Vaudois 
and Waldenses," says a historian, ''have from time 
immemorial inhabited the vales at the foot of the 
Cottian Alps." 

ZwiNGLi, the Swiss reformer and co-laborer with 
Luther, says: 

"The institution of Anabaptism is no novelty, but for thirteen 
hundred years has caused great disturbance in the Church." * 

* See Intro. Orchard, p. 17; also Benedict et at., Ch. Hists. 



506 THE NEW DIRECTORY. 

If it had existed thirteen hundred years before 
Zwingli, it must have extended back to within two 
centuries of Christ, to say the least. And it is con- 
fidently affirmed that it can be traced as far back as 
to the fourth century. They too, in common with 
their brethren of similar faith, suffered persecution 
unto death, against which the strongholds of nature, 
in the midst of which they dwelt, could not wholly 
protect them.* The horrid massacre of these in- 
nocent people by the Duke of Savoy, about the mid- 
dle of the seventeenth century, equaled the dreadful 
scenes of St. Bartholomew's day, and w r as protested 
against by Cromwell, then in power. 

III. THE WELSH BAPTISTS. 

Few denominations have better claim to antiquity 
than have the Welsh Baptists. They trace their 
descent directly from the Apostles, and urge in 
favor of their claim arguments which never have 
been confuted. 

When Austin, the Romish monk and missionary, 
visited Wales at the close of the sixth century, he 
found a community of more than 2,000 Christians 
quietly living in their mountain homes. They were 
independent of the Roman See, and wholly rejected 
its authority. Austin labored zealously to convert 
them — that is, to bring them under the papal yoke 
— but entirely failed in the effort. Yielding things 

*See Robinson, Allix, Danvers; especially Burrage and 
Schaff. 



BAPTIST HISTORY. 507 

in general, he reduced his demands upon them to 
three particulars: 1. That they should observe 
Easter in due form, as ordered by the Church. 2. 
That they should give Christendom or baptism to 
their children. 3. That they should preach the 
Word of God to the English, as directed. This de- 
mand proves that they neither observed the popish 
ordinance of Easter, nor baptized infants. They, 
however, rejected all his overtures, whereupon he 
left them with many threats of war and wretched- 
ness. Not long after Wales was invaded by the 
Saxons, and many of these inoffensive Christians 
cruelly put to death, as was believed, at the instiga- 
tion of this bigoted zealot, the exacting and heart- 
less Austin.* 

IV. THE DUTCH BAPTISTS. 

The Baptists of Holland are acknowledged by 
historians to have had their origin at a very remote 
period. 

MOSHEIM, the historian, says : 

"The true origin of that sect which acquired the name 
of Anabaptists, is hid in the remote depth of antiquity, and 
consequently extremely difficult to be ascertained." — Eccl. 
Hist., Vol. IV., p. 427, Murd. ed.; Introd. Orchard 's Hist. 

Dr. DERMOXT, chaplain to the king of Holland, 
and Dr. Ypeij, professor of theology at Graningen, 
a few years since received a royal commission to 

*See Neal's Hist. Puritans; Rob. Hist. Bap.; Benedict. 



508 THE NEW DIRECTORY. 

prepare a history of the Reformed Dutch Church. 
This history, prepared under royal sanction, and 
officially published, contains the following manly 
and generous testimony to the antiquity and ortho- 
doxy of the Dutch Baptists: 

' ' We have now seen that the Baptists, who were formerly 
called Anabaptists, and in later times Mennonites, were the 
original Waldenses, and have long in the history of the 
Church received the honor of that origin. On this account, 
the Baptists may be considered the only Christia7i community 
which has stood since the Apostles, and as a Christian society 
which has preserved pure the doctrines of the Gospel through 
all ages." — Hist. Ref. Dutch Ch., Breda, i8iq. See Hist. Men- 
nonites. 

MOSHEIM says of the persecutions of this people 
in the sixteenth century: 

"Vast numbers of these people, in nearly all the countries 
of Europe, would rather perish miserably by drowning, hang- 
ing, burning, or decapitation, than renounce the opinions 
they had embraced." And their innocency he vindicates 
thus: "It is indeed true that many Anabaptists were put to 
death, not as being bad citizens, or injurious members of 
civil society, but as being incurable heretics, who were con- 
demned by the old canon laws. For the error of adult bap- 
tism was in that age looked upon as a horrible offense." 
That was their only crime. — Eccl. Hist., Cent. 16, sec. 3, part 
II, ch. 3; Fuller's Ch. Hist., B. IV. 

This testimony is all the more welcome, because 
it comes from those who have no ecclesiastical sym- 
pathies with Baptists, but who, in fidelity to history, 
bear honest testimony to the truth which history 



BAPTIST HISTORY, 509 

teaches. The circumstances under which their evi- 
dence was produced give it additional force. 

CARDINAL HOSSIUS, chairman of the Council at 
Trent says : 

"If the truth of religion were to be judged of by the 
readiness and cheerfulness which a man of any sect shows in 
suffering, then the opinions and persuasions of "no sect can 
be truer or surer than those of the Anabaptists ; since there 
have been none, for these twelve hundred years past, that 
have been more grievously punished." — Orchard's Hist. Bap., 
sec. 12, part XXX. , p. 364. 

Many thousands of the Dutch Baptists, called 
Anabaptists and Mennonites, miserably perished 
by the hands of their cruel persecutors for no crime 
but their refusal to conform to established churches."* 

V. THE ENGLISH BAPTISTS. 

At what time the Baptists appeared in England 
in definite denominational form, it is impossible to 
say. But from the twelfth to the seventeenth cen- 
tury, many of them suffered cruel persecutions, and 
death by burning, drowning, and beheading, besides 
man xr other and sometimes most inhuman tortures. 
And this they suffered both from Papists and Prot- 
estants, condemned by both civil and ecclesiastical 
tribunals, only because they persisted in worshiping 
God according to the dictates of their consciences, 
and because they would not submit their religious 

* Benedict's Hist. Baptists, ch. 4 ; Neal's Hist. Puritans, 
Vol. II., p. 355, Supplement; Fuller's Ch. Hist., B. IV. 



5IO THE NEW DIRECTORY. 

faith and worship to the dictates of popes and 
princes.* In 1538 royal edicts were issued against 
them, and several were burnt at the stake in Smith- 
field. 

Brande writes that : 

"In the year 1538, thirty-one Baptists, that fled from 
England, were put to death at Delft, in Holland; the men 
were beheaded, and the women were drowned." — Hist. Re- 
formers. See Benedict's Hist. Bap., p. 303; Neat's Hist. 
Puritans, Vol. I., p. 138; Note Vol. II, p. 333, Sup. What 
crime had they committed to merit such treatment as this? 

Bishop Latimer declares that : 

"The Baptists that were burnt in different parts of the 
kingdom went to death intrepidly, and without any fear, 
during the time of Henry VIII." — Lent. Sermons; Neat's 
Hist. Pur it., Vol. II, p. 336. 

Under the rule of the popish Mary, they suffered 
perhaps no more than under that of the Protestant 
Elizabeth. During the reign of the latter a congre- 
gation of Baptists was discovered in London, where- 
upon several were banished, twenty-seven impris- 
oned, and two burnt at Smithfleld. t 

Dr. Featley, one of their bitter enemies, wrote 
of them, in 1633 : 

"This sect, among others, hath so far presumed upon the 
patience of the State, that it hath held weekly conventicles, 

*See Histories of Baptists, by Crosby, Ivimey, Danvers, and 
Benedict. 

f Wall, cited byNeal, Hist. Puritans, Vol. I., p. 137; Vol. II., 
p. 358, Supplement. 



BAPTIST HISTORY. 511 

rebaptizing hundreds of men and women together in the 
twilight, in rivulets, and in some arms of the Thames, and 
elsewhere, dipping them all over head and ears. It hath 
printed divers pamphlets in defense of their heresy; yea, and 
challenged some of our preachers to disputation." — Eng. 
Bap. Jubilee Memor. , Benedict's Hist. Bap. , p. 304. 

Bailey wrote, in 1639, that : 

" Under the shadow of independency they have lifted up 
their heads, and increased their numbers above all sects in 
the land. They have forty -six churches in and about Lon- 
don. They are a people very fond of religious liberty, and 
very unwilling to be brought under bondage of the judgment 
of others." — Benedict's Hist., p. 304. 

The first book published in the English language 
on the subject of baptism was translated from the 
Dutch, and bears date 1618. From this time they 
multiplied rapidly through all parts of the kingdom. 
The first regularly organized Church among them, 
known as such in England, dates from 1607, and 
was formed in London by a Mr. Smyth, previously 
a clergyman of the established Church. 

In 1689 the Particular Baptists, so called, held a 
convention in London, in which more than one 
hundred congregations were represented, and which 
issued a Confession of Faith, still in use and highly 
esteemed. 

The last Baptist martyr in England was Edward 
Wightman, of Burton upon Trent, condemned by 
the Bishop of Coventry, and burnt at Litchfield, 
April 11, 1612. * 

*Eng. Bap. Jubilee Memor., Benedict's Hist. Bap. 



512 THE NEW DIRECTORY. 

VI. AMERICAN BAPTISTS. 

The history of American Baptists runs back a 
little more than two and a quarter centuries. In 
this country, as elsewhere, they were cradled amid 
persecution, and nurtured by the hatred of their 
foes. This has been their fortune in every age and 
in every land. 

ROGER WILLIAMS, a distinguished and an hon- 
ored name, was identified with the rise of the de- 
nomination in America. He has been called their 
founder, because he organized the first Church, and 
was intimately connected with their early history. 
Williams was born in Wales, 1598, educated at Ox- 
ford, England, came to America in 1630, and settled 
as minister of the Puritan Church in Salem, Mas- 
sachusetts. Not long after he adopted Baptist views 
of doctrine and Church order, on account of which 
he was banished by his fellow Puritans, and driven 
out of Massachusetts, in the depth of a rigorous 
winter, in a new and inhospitable country. Having 
wandered far and suffered much, finding the savage 
Indians more generous and hospitable than his fel- 
low Christians, he finally reached and fixed his 
future home at what is now Providence, R. I. Here, 
with a few associates of like faith, he founded a new 
colony, calling both the city and the colony Provi- 
dence, in recognition of the divine guidance and pro- 
tection, which he had in so remarkable a manner 
experienced. 

In 1639 Mr. Williams received baptism from one 



BAPTIST HISTORY. 513 

of his associates, there being no minister to perform 
that service. He in turn baptized his associates, 
and a Church was organized, of which he was chosen 
pastor. He was also appointed first governor of 
Rhode Island. Full liberty was granted in matters 
of religion. Thus Roger Williams became the first 
ruler, and Rhode Island the first State which ever 
gave entire freedom to all persons to worship God, 
according to their own choice, without dictation 
or interference from civil or ecclesiastical author- 
ities. 

On account of this unrestricted liberty many Bap- 
tists, as well as other persecuted religionists from 
other colonies, and from Europe, collected in con- 
siderable numbers at Providence, and spread through 
the colony. 

It is a mistake to suppose that all the Baptist 
churches in America grew out of the one which 
Roger Williams founded. It is even doubtful 
whether any single Church arose as an outgrowth 
of that. As immigration increased, other churches 
grew up, having no connection with that ; and with 
considerable rapidity the sentiments of Baptists 
spread into adjoining colonies, particularly west 
and south. For a long time, however, they were 
sorely persecuted, especially in Massachusetts and 
Connecticut. Persecuted even by those who had 
themselves fled from persecution in their native 
land, to find freedom and refuge in these distant 
wilds. 

In 1644 the present First Church in Newport, 

33 



5 14 THE NEW DIRECTORY. 

R. I., was organized. But whether the present 
First Church in Providence was constituted before 
this date is still a disputed point. Both claim prior- 
ity. In 1656 the Second Church, Newport, was 
formed. Then followed, in order of time, the Church 
in Swansea, Massachusetts, 1663 ; First, Boston, 
1665 ; North Kingstone, R. I., 1665 ; Seventh-Day 
Church, Newport, 1671 ; South Kingstone, R. I., 
1680; Kittery, Me., 1682; Middletown, N. J., 1688; 
Lower Dublin, Pa., 1689; Charleston, S. C, 1690; 
Philadelphia, Pa., 1698 ; Welsh Tract, Del., 1701 ; 
Groton, Conn., 1705. Others, not mentioned, arose 
within this period in these and other colonies. 
With the increase of population Baptists rapidly 
multiplied, and spread widely abroad over the 
country. 

VII. BAPTIST FACTS AND FIGURES. 

For the first hundred years of Baptist history in 
America their growth was slow. The population 
was small and scattered. They were still dissen- 
tients from the majority of their fellow Christians, 
by whom they were defamed, opposed, and perse- 
cuted. Though, in this country, none were burned, 
hanged, or drowned, because of their faith, yet in 
New England they were banished, fined, imprisoned, 
and publicly whipped at the stake, because they in- 
sisted on religious liberty, and would not submit to 
the magistrates in matters of faith and conscience. 
In the then condition of the country they lacked in 



BAPTIST HISTORY. 515 

organization, intercourse, and mutual help. The 
first Baptist Church known to American history was 
organized by Roger Williams in Providence, R. I., 
in 1639. 

Edwards' Tables gives the number of churches in 
1768, more than a hundred years afterward, as one 
hundred and thirty-seven. 

Asp hind's Register reported for 1790, 872 
churches, 722 ordained ministers, and 64,975 Church 
members. 

Benedict's History states that in 181 2 there were 
2,633 churches, 2,143 ordained ministers, and 204,- 
185 members. 

Aliens' Register, for 1836, enrolls 7,299 churches, 
4,075 ministers, and 517,523 Church members. 

The Baptist Almanack, for 1840, gives the follow- 
ing figures: 7,771 churches, 5,208 ministers, and 
571,291 members. 

The Baptist Year Book, for i860, reports the fol- 
lowing numbers, 12,279 churches, 7,773 ministers, 
and 1,016,134 members. 

It must be borne in mind, however, that the fig- 
ures given are always less than the facts would war- 
rant, since complete returns can never be obtained 
from Churches and Associations. 

From the various sources of information acces- 
sible, the following table of statistics is compiled, and 
is doubtless approximately correct ; though, as to 
the earlier dates the figures differ somewhat, ac- 
cording to the sources from which they are de- 
rived. 



5l6 THE NEW DIRECTORY. 



Date. 


Churches. 


Ministers. 


Members. 


1768 


137 






I784 


472 


424 


35,IOI 


1790 


872 


722 


65,000 


1792 


891 


1,156 


65,345 


l8l2 


2,164 


1,605 


173,200 


1825 


3,743 


2,577 


237,895 


1832 


5,320 


3,618 


384,926 


1840 


7,771 


5,208 


571,291 


1842 


8,546 


5,600 


649,138 


1851 


9,552 


7,393 


770,839 


i860 


12,279 


7,773 


I,Ol6,I34 


1871 


i8,397 


12,013 


1,489,191 


1877 


23,908 


14,659 


2,024,224 


l88o 


26,060 


16,569 


2,296,327 


1882 


26,931 


17,090 


2,394,742 


1884 


28,596 


18,677 


2,507,703 


1886 


30,522 


19,377 


2,732,570 


1888 


31,891 


20,477 


2,917,315 


1890 


34,78o 


22,706 


3,164,124 


1892 


35,890 


23,800 


3,269,806 


1893 


36,793 


24,798 


3,383,160 



The returns as published in the Year Book for 
1893, the latest to this date, give 36,793 churches, 
24,798 ministers, and 3,383,160 Church members, 
with 166,322 baptisms reported during the past year. 

The Baptist family of the United States is some- 
times spoken of as included in three sectio7ial divi- 
sions: First, Baptists of the North and West, of 
whom there are, according to the reports, 812,479; 
Second, White Baptists in the South and Southwest, 
of whom there are 1,333,124; Third, Colored Bap- 
tists in the South, of whom there are 1,237,388. It 



BAPTIST HISTORY. 517 

may be noted that the Northern Baptists reported, 
in 1892, something more than $1,090,000 expended 
the previous year in Home and Foreign Missions. 
The Southern white Baptists reported, in 1892, total 
receipts for Home and Foreign Missions, $287,542. 
The colored Baptists of the South have their mis- 
sion and educational enterprises under their own 
management, for which they raise and expend 
amounts very creditable to them, considering the 
circumstances in which they live and act as Chris- 
tians, but the figures are not at hand. 

First things. 

The following table of historical data, believed to be 
correct, presents facts which may prove of substan- 
tial value for reference. The first Baptist Church 
in each State was organized at the date here given.* 

1 Rhode Island 1639 14 Georgia 1759 

2 Massachusetts 1663 15 Vermont 1768 

3 Maine 1682 16 West Virginia 1774 

4 South Carolina 1682 17 Tennessee 1780 

5 Pennsylvania 1684 18 Mississippi 1780 

6 New Jersey 1688 19 Ohio 1790 

7 Delaware 1701 20 Illinois 1796 

8 Connecticut 1705 21 Indiana 1798 

9 Virginia 1714 22 Arkansas 1799 

10 New York 1724 23 Dist. Columbia 1802 

11 North Carolina 1727 24 Missouri 1805 

12 Maryland 1742 25 Alabama 1808 

13 New Hampshire 1755 26 Louisiana 1812 

* This table was compiled after laborious care in ascertaining 
the facts, and published by Rev. David Spencer, D. D. 



518 THE NEW DIRECTORY. 

27 Michigan 1822 38 Washington 1863 

28 Indian Ter 1832 39 Colorado 1864 

29 Iowa -1835 40 Idaho 1864 

30 Wisconsin 1836 41 Wyoming 1870 

31 Texas 1837 42 South Dakota 1870 

32 Oregon 1844 43 Montana 187 1 

33 Minnesota 1849 44 Nevada 1873 

34 California 1849 45 North Dakota 1879 

35 New Mexico Ter 1849 46 Arizona Ter 1879 

36 Kansas 1854 47 Utah Ter 1880 

37 Nebraska 1855 48 Oklahoma Ter 1889 

During One Decade. 

During the decade from 1874 to 1884 there was 
reported the following increase: churches, 7,086; 
ministers, 3,313; members, 1,806,542. Full returns, 
in many cases, not obtainable. 

Numbers Baptized. 

Some years have been marked by peculiar revival 
power in the churches, when the numbers baptized 
were very large. In 1886 there were reported 163,- 
300 baptisms. In 1887, 158,373; in 1888, 134,563; 
in 1889, 140,058; in 1890, 155,300; in 1891, 160,247; 
in 1892, 166,322. Of course, it is possible that some 
of these persons baptized may not have been truly 
regenerate. There is always a liability to hasty ad- 
mission to Church fellowship, especially in times of 
high revival fervor: But they all professed to be 
genuine converts, and the rule universally recog- 
nized for admission is, that none except such as give 
evidence of the new birth can be received to baptism 
and Church membership. 



BAPTIST HISTORY. 519 

Of the 166,322 reported as baptized during 1892, 
there were 44,110 among the Northern Baptists, 
75,604 among the Southern white Baptists, and 47,- 
601 among the Southern colored Baptists. 

Other Baptists. 

There are in the United States various other 
smaller sections of the great Baptist family, practis- 
ing immersion, but differing in many other respects 
from our own churches. In the Year Book of 1893 
these are reported as follows: Free- Will Baptists, 
about 107,782; Tunkers, or Dunkards, 73,845; Prim- 
itive, about 87,571; Separate, about 1,600; Seventh- 
Day, 9,317; Six-Principle, about 1,000; Church of 
God, 22,511; Christians, 90,718; Disciples, 641,051 ; 
Mennonites, 40,428; United Brethren, about 225,000. 

Institutions of Learning. 

American Baptists have seven theological semi- 
naries, with 58 teachers, and 818 pupils, with prop- 
erty valued at $778,230; endowments, $2,259,346; 
with 120,500 volumes in the libraries. 

They have 35 universities and colleges, with 602 
instructors, 8,542 pupils, $7,295,785 value in prop- 
erty, $11,954,667 in endowments, 54,556 volumes in 
their libraries. 

They have 38 institutions for female education, 
with 397 teachers, and 4,834 pupils, with property 
worth $2,141,127, and $1,226,700 in endowments, 
with 45,530 volumes in their libraries. 

They have 51 institutions for co-education, with 



520 THE NEW DIRECTORY. 

362 teachers, 7,379 pupils, $2,280,240 value of prop- 
erty, $1,116,789 in endowments, and 43,815 volumes 
in their libraries. 

They have 24 schools for the colored people in 
the South, and 5 among the Indians, with 14 Chi- 
nese mission schools, and 5 among the people in 
Mexico. Whole number of teachers being 238, with 
6,687 pupils enrolled. 

Sunday-schools. 

They report 19,930 Sunday-schools for 1892, with 
143,600 teachers and officers, and 1,390,600 pupils; 
about one-half as many schools as churches, and 
about one-third as many pupils as Church members. 

Benevolent Contributions. 

American Baptists, as a denomination, are not 
wealthy, yet, doubtless, could give much more lib- 
erally than they do. According to the latest and 
most reliable reports, they are credited with giving 
for missions, last year (1892), $1,377,500; for edu- 
cation, $236,776; miscellaneous, $2,463,538. For 
salaries of pastors and other home expenses of 
the churches, about $10,000,000 — an aggregate of 
nearly $14,000,000; while they hold in value of 
Church property, as reported, $71,080,945. It seems 
difficult to reconcile these facts with a sense of duty 
to Christ and the world; that they should expend 
$10,000,000 on the churches at home, and only $1,- 
207,243 for the conversion of the heathen world; or, 
that they should lock up more than $71,000,000 in 



BAPTIST HISTORY. 52 1 

Church properties, when it is so much needed for 
disseminating the Gospel. At the same time they 
have $31,760,000 in property and endowments of 
educational institutions; or, a total of property and 
endowments of churches and schools amounting to 
$94,390,811. Highly creditable in one sense, but 
the active work of giving the Gospel to the world 
should claim a larger share. 

Foreign Baptists. 

In the Canadas, about 79,000 

West India Islands, about 44,000 

Great Biitain, about 373>9Qo 

Other parts of Europe, about 89, 100 

Asia, including Burmah, China, India 97,672 

Africa, all parts, about 3, 357 

Australia, all colonies, about 16,600 

It may properly be added, that in all parts of the 
world where Baptists exist, they are steadily, and 
in many places rapidly increasing, both as to num- 
bers, culture, wealth, and influence. But their pol- 
ity is most in harmony with free civil governments 
and liberal institutions. In Russia, in common with 
some other religionists, they still suffer oppression 
and persecution. No missions among the heathen 
have shown such large results, in proportion to the 
means employed, as theirs; a fact in which they 
duly recognize the most gracious favor of God, to 
whom be the praise.* 



* 



For many other facts see Baptist Year Book for 1893. 



APPENDIX. 



A. Creeds and Confessions. 

B. Optional Resolutions. 

C. Glossary of Authorities. 

D. Rules of Order. 

E. Forms and Blanks. 

F. Benevolent Societies. 



523 



A. CREEDS AND CONFESSIONS. 

While all Evangelical Christians hold that the Bible 
alone is the complete and sufficient guide in matters of 
religious faith and practice, yet all denominations have, 
each for itself, prepared forms of doctrinal statement, 
setting forth, more or less fully, the fundamental truths 
which they understand the Scriptures to teach. These 
are put forth and accepted by the various communions 
as standards of doctrine for the instruction and unity of 
the people, and for appeal in controversy, while they are 
not held as binding the conscience, or limiting the faith 
of believers, save in a few cases. This function is — cer- 
tainly by all Protestant Christians — conceded to the Bible 
alone, that of binding the conscience. 

This dealing in Creeds and Standards, as a department 
in theological science, is termed symbolics. 

These documents are very numerous, and some of them 
very widely accepted, and held in great reverence. They 
have served an important purpose in the economy of 
grace by holding the faith of the people to the funda- 
mental truths of Christianity. For, however much they 
may differ in minor details, they do largely agree in the 
more prominent teachings of the Scriptures. These 
Creeds {credo, I believe), Confessions (con/essus, assent, 
declaration), Symbols (sumbolon, a token, a sign), Ar- 
ticles of Faith {articulus Jidei^ something believed), as 

525 



526 THE NEW DIRECTORY. 

they are variously termed, have, to a considerable extent, 
been sent forth with catechisms for the systematic instruc- 
tion of the young in the doctrines they teach. By this 
means the minds of the people become deeply imbued 
with essential religious truth in early life, the convictions 
of which usually abide through subsequent years. 

These different Creed-forms, based on and drawn from 
the Word of God, as understood by those who framed 
them, have been of immense service to evangelical re- 
ligion, by teaching the fundamental truths of the Scrip- 
tures, and guarding against many pernicious and destruc- 
tive errors. It must be conceded, however, that with all 
their excellencies, they are not perfect, and do not fully, 
and, in some cases, may not faithfully, represent the sacred 
fountain of truth from which they are drawn. It is even 
asserted by some that they are mischievous in their ten- 
dency, by affecting to be ultimate, whereas they are only 
tentative, and progressive toward more complete and final 
statements; that they fetter investigation, and retard the 
progress of thought; hence it comes to pass that ortho- 
doxy is measured more by the Creeds than by the Bible, 
and that heresy consists rather in the rejection of the Con- 
fessions than in the perversion of the Scriptures. But 
such results as these transpire only in exceptional cases, 
and the Creeds, on the whole, have served most beneficent 
purposes. They are to be valued and used as helpful, 
bearing in mind that the Bible atone is a complete stand- 
ard of faith and practice. Also, that the Creeds are sub- 
ject to still further revision, since all of them have been 
more or less frequently and materially revised. 

Later in Christian history creed-making became com- 
mon, in the hope of fixing a universally accepted standard 



CREEDS AND CONFESSIONS. 527 

of faith. Indeed, the sixteenth and seventeenth centuries, 
the period of the Reformation, became the era of doctrinal 
symbols. The effort was to unify the faith of the churches 
by putting forth new statements of doctrine, hoping to 
gain general assent to some one, and thereby to secure 
uniformity of faith. But, to a large extent, the asperities 
of theological . discussion embittered and divided, more 
than the Creeds harmonized and united, the various sec- 
tions of Protestant Christendom. 

Many of these confessions have become historic. Those 
of Augsburg, of Basle, Heidelberg, the Helvetic, Belgic, 
that of Saxony, the Synod of Dort, the Thirty-nine Articles 
of the Anglican Church, the Westminster Assembly Con- 
fession, based on, and similar to, the Thirty-nine Articles; 
the Savoy, a modification of the Westminster's, and many 
others of lesser note. Each denomination of Christians 
has its own; and, save the Apostles' Creed, the oldest and 
briefest of them all, there is no one in which all professed 
Christians can agree as to its entire statements. 

THE APOSTLES' CREED. 

The Apostles' Creed, so-called, the oldest summary of 
Christian doctrine now extant, and one which the Roman, 
Greek and Protestant Churches all accept, originated, as 
is agreed, as early as the fourth century. It is not known 
by whom it was prepared — certainly not by the Apostles, 
whose name it bears, and to whom tradition long ascribed 
it. Truly, in fact, it teaches apostolic truth. Perhaps, 
however, instead of being made, it grew, as most enduring 
things have done. Possibly, also, the brevity of its form, 
as well as the substance of its truth, has helped to preserve 
it from oblivion. Augustine pronounced it brevis et 



528 THE NEW DIRECTORY. 

grandis — brief as to the number of its words, grand as to 
the weight of its teachings. 
- It is as follows: 

11 I believe in God the Father Almighty, maker of heaven and 
earth: 

"And in Jesus Christ, His only Son, our Lord, 

" Who was conceived by the Holy Ghost, 

" Born of the Virgin Mary, 

" Suffered under Pontius Pilate, 

" Was crucified, dead and buried. 

" He descended into hades: 

" The third day He rose again from the dead. 

" He ascended into heaven, and sitteth on the right hand of God 
the Father Almighty; 

" From thence He shall come to judge the quick and the dead. 

" I believe in the Holy Ghost; the holy catholic church; the 
communion of saints; the forgiveness of sins; the resurrection of 
the body; and the life everlasting. Amen." 

II. THE NICENE CREED. 

The Nicene Creed also belongs to the fourth century — 
which was a creed-making era— having been adopted by 
the Council of Nice a. d. 325, enlarged and approved by 
the second Council of Constantinople a. d. 381, in which 
form it is commonly used, and is given below. It is some- 
what longer than the Apostles', and much briefer and 
more satisfactory than the Athanasian. It made emphatic 
the divinity of Christ, and was designed as a breakwater 
against the incoming heresy of the Arians. 

It is as follows: 

" I believe in one God, the Father Almighty, Maker of heaven 
and earth, and of all things visible and invisible, and in one Lord 
Jesus Christ, the only begotten Son of God, begotten of His Fa- 
ther before all worlds; God of God, Light of Light, very God of 



CREEDS AND CONFESSIONS. 529 

very God, begotten, not made, being of one substance with the 
Father, by whom all things were made; who for us men, and for 
our salvation, came down from heaven, and was incarnate by the 
Holy Ghost, of the Virgin Mary, and was made man; and was 
crucified also for us, under Pontius Pilate; He suffered, and was 
buried; and the third day He rose again, according to the Scrip- 
tures, and ascended into heaven, and sitteth on the right hand of 
the Father. And He shall come again with glory to judge both 
the quick and the dead; whose kingdom shall have no end. And 
I believe in the Holy Ghost, the Lord and Giver of life, who 
proceedeth from the Father and the Son, who with the Father 
and the Son together, is worshiped and glorified; who spake by 
the prophets. And I believe in one catholic and apostolic Church. 
I acknowledge one baptism for the remission of sins; and I look 
for the resurrection of the "dead and the life of the world to come. 
Amen." 

III. THE ATHANASIAN CREED. 

This also was the product of the fourth century, but is 
not thought to have been prepared by Athanasius himself, 
though he may have produced the original basis on which 
it was built, while the superstructure underwent various 
modifications by other hands before it crystallized into its 
final form, after several centuries of use and change. It 
is longer than the other ancient symbols, and less satis- 
factory to the faith of the present age. In its final shape 
it was designed to stem the current of Arian heresy by 
strongly teaching the absolute divinity of Christ, and his 
co-equality with the Father. A large part of the text is 
devoted to this doctrine, the phraseology of which is as 
offensive to a good literary taste as the doctrinal teaching 
is perplexing to a simple Christian faith. It "Will do to 
stand with the metaphysical subtleties of the schoolmen 

rather than with the teachings of Christian truth. The 
34 



530 THE NEW DIRECTORY. 

greater part of it to common minds conveys no sense 
whatever. Of course it embodies much truth. 
It is as follows: 

" Whoever will be saved, before all things it is necessary that 
he hold the catholic faith. Which faith, except every one do 
keep whole and undefiled, without doubt he shall perish ever- 
lastingly. And the catholic faith is this: That we worship one 
God in Trinity, and Trinity in Unity; neither confounding the 
persons nor dividing the substance. For there is one person of 
the Father, another of the Son, and another of the Holy Ghost. 
But the Godhead of the Father and of the Son, and of the Holy 
Ghost is all one; the glory equal, the majesty co-eternal. Such 
as the Father is, such is the Son, and. such is the Holy Ghost. 
The Father uncreate, the Son uncreate, and the Holy Ghost un- 
create. The Father incomprehensible, the Son incomprehensi- 
ble, and the Holy Ghost incomprehensible. The Father eternal, 
the Son eternal, and the Holy Ghost eternal. And yet they are 
not three eternals, but one eternal. As also there are not three 
incomprehensibles, nor three uncreated, but one uncreated and 
one incomprehensible, so likewise is the Father Almighty, the 
Son Almighty, and the Holy Ghost Almighty. And yet there 
are not three almighties, but one almighty. So the Father is God, 
the Son is God, and the Holy Ghost is God. And yet there are 
not three Gods, but one God. So also the Father is Lord, the 
Son is Lord, and the Holy Ghost is Lord. And yet not three 
Lords, but one Lord. For like as we are compelled by the Chris- 
tian verity to acknowledge every person by himself to be God 
and Lord, so are we forbidden by the catholic religion to say 
there be three Gods and three Lords. 

" The Father is made of none, neither created nor begotten. The 
Son is of the Father alone: not made nor created, but begotten. 
The Holy Ghost is of the Father and the Son, neither made, nor 
created, nor begotten, but proceeding. So there is one Father, 
not three Fathers; one Son, not three Sons; one Holy Ghost, not 
three Holy Ghosts. And in this Trinity none is afore or after the 
other; none is greater nor less than another. But the whole three 



CREEDS AND CONFESSIONS. 53 1 

persons are co-eternal together, and co-equal. So that in all things, 
as'is aforesaid, the Unity in Trinity and the Trinity in Unity is to 
be worshiped. He, therefore, that will be saved, must thus think 
of the Trinity. 

4 * Furthermore, it is necessary to everlasting salvation that he 
also believe rightly the incarnation of our Lord Jesus Christ. For 
the right faith is that we believe and confess that our Lord Jesus 
Christ, the Son of God, is God and man. God the substance of 
the Father, begotten before the worlds; and man, the substance 
of His mother, born in the world, perfect God and perfect man, of 
a reasonable soul and human flesh subsisting. Equal to the Fa- 
ther as touching His Godhead, and inferior to the Father as touch- 
ing His manhood. Who, although He be God and man, yet He is 
not two but one Christ. One, not by conversion of the Godhead 
into flesh, but by taking of the manhood into God. One alto- 
gether not by confusion of substance, but by unity of person. 
For, as the reasonable soul and flesh is one man, so God and man 
is one Christ. 

" Who suffered for our salvation, descended into hell, rose again 
the third day from the dead. He ascended into heaven, He sitteth 
at the right hand of the Father Almighty. From whence He shall 
come to judge the quick and the dead. At whose coming all men 
shall rise again with their bodies, and shall give account of their 
own works. And they that have done good shall go into life 
everlasting, and they who have done evil, into everlasting fire. 

" This ' is the catholic faith, which except a man believe faith- 
fully, he cannot be saved. Glory be to the Father, and to the 
Son, and to the Holy Ghost. As it was in the beginning, is now, 
and ever shall be, world without end. Amen.' " 

IV. LATER CONFESSIONS. 

The Aitgsbui'g Confessio?i is the principal standard of 
doctrine for the Lutheran churches, and constitutes what 
is considered " the first Protestant Confession," though 
Luther had previously prepared articles for the Conven- 
tion of Schwalbach, which, however, had not yet been 



532 THE NEW DIRECTORY. 

published. The Emperor Charles I. called a German 
Diet to meet at Augsburg, 1530, and directed the Prot- 
estants to present a statement of their faith. The Elector 
John of Saxony requested the doctors of Wittenberg to 
draw up such a summary. Among them were Luther and 
Melancthon, who were chiefly instrumental in the work. 
These articles were presented and accepted, 1530, having 
been completed by Melancthon. 

The Schmalcald Confession,. drawn chiefly by Luther, as 
a protest against the traditions and false teachings of the 
papacy, was presented to the Protestant league of princes, 
electors, and nobles, at Schmalcald, and by them ap- 
proved in 1537, and published in German and Latin, at 
Wittenberg, the next year. These articles are regarded 
as authoritative by the Lutheran churches throughout the 
world. 

The Thirty-nine Articles, so-called, constitute the Con- 
fession of the Church of England. Originally these were 
forty-two. They were prepared by a royal commission, 
appointed in 155 1, under Edward VL, for this purpose. 
At the head of it was Archbishop Cranmer, who had previ- 
ously prepared some articles, drawn largely from the Augs- 
burg Confession. These became the basis of the thirty-nine. 
Calvin, Melancthon, Bullinger, Peter Martyr, and others, 
conferred as to their preparation. In 1553 they were 
presented to the Convocation. Various changes were made 
in them before they were confirmed by Parliament. Vari- 
ous further changes were made by Convocation in 1562, 
1566, and 157 1, but it was not till 1628 that they were issued 
by royal authority under Charles I. In 1801 they were 
adopted by the Episcopal Church in America, with some 
further alterations, and the omission of one article, and 



CREEDS AND CONFESSIONS. 533 

with still further changes they have become the accepted 
Confession of the Methodist Episcopal Church in Am- 
erica. 

The Heidelbe7-g Confession, called also the Palatinate 
Catechism, was prepared under the direction of Frederick 
III., prince of the Palatinate, who had espoused the cause 
of the Reformation. Its preparation was committed to 
Ursinus, a pupil of Melancthon (who is regarded as its 
principal author), aided by Olevianus, court preacher and 
professor at Heidelberg. Catechisms of Luther, Calvin, 
Melancthon, and Lasco, furnished materials, and the work 
was completed, presented to, and accepted by, a synod of 
the Palatinate, December, 1562, and published in 1563. 
It has been published by millions, and translated into 
nearly every known language. It has become the vener- 
ated symbol and the accepted doctrinal standard of the 
German and Dutch Reformed Churches everywhere. It 
is strongly Calvinistic in tone, and is, beyond question, 
one of the most admirable compends of Christian doctrine 
extant. 

The Canons of Dort were prepared by a national synod, 
called to settle the disputes which had arisen between the 
Calvinists and the Arminians. In this bitter controversy 
the great Grotius and the equally noble Barneveldt were 
engaged ; the latter of whom lost his life through the hos- 
tile and heartless jealousy of Maurice, Stadtholder of 
Nassau. The synod opened its sessions, November, 1618, 
in the great church of Dort, Holland, and closed them in 
May, 1619. They approved as orthodox both the Heidel- 
berg and Belgic Confessions, and issued their own Canons 
of Doctrine, which are accepted as authoritative by the 
Reformed Dutch Church, and some other communions. 



534 THE NEW DIRECTORY. 

The Westminster Confession is the leading docrinal 
standard of the Presbyterian churches throughout the 
world, and, with some exceptions, is one of the best cora- 
pends of Christian faith of modern history. It was pre- 
pared by the Westminster synod, known as the " Assem- 
bly of Divines," appointed by Parliament, and composed 
of Presbyterians, Episcopalians, Independents, and Eras- 
tians :* one hundred and twenty-one divines and thirty 
laymen from England, and five from Scotland. The 
meetings were held in Westminster Abbey, London, hav- 
ing been convened in the presence of both houses of Par- 
liament, July i, 1643. The assembly continued its ses- 
sions until the dissolution of the Long Parliament by 
Cromwell in 1653. Their labors included the larger and 
smaller Catechism, and a Directory for public worship, in 
addition to the Confession. This was based on, and 
largely conformed to, the Thirty-nine Articles of the Eng- 
lish Church ; indeed, it was little more than a revision of 
that document, prepared a hundred years before, adopting 
it, article by article, with few changes, to the close of the 
fifteenth article, where their revision terminated. The 
work was approved by the House of Commons, 1647, and 
adopted by the Presbyterian General Assembly of Scot- 
land, 1648. The Episcopalian and Independent churches 
did not accept the Confession. Various changes have 
since been made in it, and the form now used in this coun- 
try — about which so much has been said during recent 
y.ears — as issued by the Presbyterian Board of Publication, 

* Erastians were followers of Erastus, a German divine and 
physician of the sixteenth century, who taught that the Church 
ought to be wholly dependent upon the State for its support, 
government, and discipline. 



CREEDS AND CONFESSIONS. 535 

consists of Thirty-three Articles, or Chapters, with nu- 
merous subdivisions, or sections, accompanied with scrip- 
tural proof-texts, making a considerable book of 166 
pages. 

The Savoy Confession, so-called from the Savoy palace, 
the residence of the bishop of London, in which was held 
the Conference, 1658, appointed by royal commission to 
formulate a declaration of faith, which should, if possible, 
harmonize the Nonconformists with the Anglican Church. 
Both the Anglican and the Dissenting clergy were engaged 
in the Conference, but the effort proved unavailing. The 
Confession prepared is largely a reproduction of the 
Westminster Assembly's, and to a considerable extent 
verbally identical with it ; containing thirty-two articles, 
one less than the Assembly's. It is an accepted standard 
of the Independents and Congregationalists, though not 
held as binding.* 

V. BAPTIST CONFESSIONS. 

The Protestant doctrine that the Bible alone is an au- 
thoritative standard of religious truth, and the only suf- 
ficient guide in faith and doctrine, is emphasized by Bap- 
tists. All Protestant Confessions are professedly founded 
on, and drawn directly from, the word of God, utterly re- 
jecting the Romish claim that tradition is of equal authority 
with the Scriptures. Baptists have their Confessions, or, 
as they are more commonly called, " Articles of Faith." 
Most churches have these summaries, and each Church 
uses such form as it may prefer ; or no form at all, if such 

* For a full discussion of this subject see Schaff's Creeds of 
Christendom. 



536 THE NEW DIRECTORY. 

be its choice. None are binding on the conscience of 
any, and members are not required to subscribe to any. 
The New Testament alone is their authoritative and bind- 
ing standard. But these confessional compends con- 
stitute convenient formularies for reference, and for the 
instruction of the young. They help also to hold the 
minds of the people to the radical forms of evangelical 
truth. 

Among American Baptists are to be found great num- 
bers of these formularies, in a great variety of expression, 
as the churches which use them, or the pastors who con- 
structed them may be inclined, but with a remarkable — 
it may be said, with a marvelous — harmony of doctrinal 
statements. Some of these have attained local notoriety, 
and have been accepted by particular Associations. But 
two in particular have gained wide currency, and have 
been adopted over extensive fields. These are, the New 
Hampshire Confession, so-called, generally adopted by 
the churches of the North, East, and West ; and the 
Philadelphia Confession, extensively used by the churches 
of the South and Southwest. The former is much the 
briefer of the two, and for that reason partly, no doubt, 
is in more common demand. For that reason, also, largely, 
and because of its general excellency, it has been chosen 
for insertion in the Directory and in the author's other 
manuals. It now consists of twenty articles, with a cov- 
enant. A part of the proof-texts are omitted from this 
work, as being inapposite, and to save space. 

The Philadelphia Confession is substantially that of the 
English Baptists, issued in London, 1689, by the ministers 
and messengers of more than one hundred " baptized con- 
gregations " in the United Kingdom, as an answer to the 



CREEDS AND CONFESSIONS. 537 

misrepresentations and slanders of their enemies. That 
was based on, and an enlargement of, the Confession pub- 
lished in London, in 1644, by seven churches for the 
same purpose, and for substance of- doctrine does not 
differ from that. In 1742 the old Philadelphia Associa- 
tion, feeling the need of some standard for the use of its 
own members, and to which inquirers could be referred, 
adopted this, which has since borne the name of that body. 
But in its adoption some changes were made. Two articles 
were added, one on " singing in worship as a holy ordin- 
ance of Christ," and one on "the laying on of hands with 
prayer upon baptized believers, as an ordinance of 
Christ."* To these articles was added an essay on Church 
Discipline. But both the added articles and the essay 
were subsequently omitted. This Confession consists of 
thirty-two articles, or chapters, with numerous subdivisions, 
and an appendix on baptism. That of j 644 is much more 
brief, though it contains fifty-two articles, but without sub- 
sections, f 

* The laying hands on the newly baptized before they left the 
water was practised in many, if not in most churches, and is still 
the custom of some ministers. 

f On this subject see Neal's Hist. Puritans, Vol. II., p. 475, 
Append.; Cutting's Hist. Vindications, Append., p. 113; Cath- 
ead' s Bap. Ency., Art. Confessions. 

The Philadelphia Confession is a most admirable statement of 
Christian doctrine, but is quite too long, and theologically too 
abstruse for general circulation. Its length alone precludes it 
from this work, as it would fill forty of these pages. Probably 
the best edition now accessible is the reprint of Mr. Spurgeon's, 
issued by Wharton & Baron of Baltimore, Md. It is somewhat 
more pronounced as a Calvinistic symbol than the majority of our 
present standards, though all claim to be Calvinistic — moderately. 



538 THE NEW DIRECTORY. 

THE NEW HAMPSHIRE CONFESSION. 

The New Hampshire Confession was of slow growth, as 
most enduring standard documents have been. Its origin 
dates back to 1830, when the New Hampshire Baptist 
State Convention, holding its session at Concord, June 
24th, authorized the preparation of a " declaration of 
faith," which might secure the approval and serve the 
purpose of all the Baptist Churches in that State. The 
proposition met with general approval, and a committee 
of three was appointed to do the work, and report. As 
the Convention met only anuuallythe matter was finally 
referred to the Board. The committee underwent various 
changes, and it was not until 1833, after many modifica- 
tions from the first draft, that the " Declaration " was 
approved, article by article, and unanimously adopted as 
their standard of faith. 

When, in 1889, the writer was contemplating the prep- 
aration of a new and much enlarged edition of the Bap- 
tist Church Directory — or, rather, a new and larger work 
on the same plan — he sought in vain for definite inform- 
ation as to the origin of the New Hampshire Confession. 
It has been generally supposed that the late Rev. J. New- 
ton Brown, D.D., was the author, as it was known he held 
some connection with its preparation, and had in more 
recent years issued a copy under his own name. Finally, 
I wrote to my old friend, Rev. W. H. Eaton, D. D., so 
long the honored pastor at Keene, N. H., who was very 
familiar with denominational affairs in that State, to 
know if he could give me any light on the subject. After 
some delay, I received the following letter in reply, which 
it gives me pleasure to insert, and for which I am under 
special obligations. 



CREEDS AND CONFESSIONS. 539 

" Keene, April 9, 1889. 
" My Dear Dr. Hiscox : 

" When I received your first communication I was satchel in 
hand for the cars on a thirty-mile exchange. I came home sick, 
and staid in the house nine days. I am gaining now quite fast. 

" I will inform you about our Declaration of Faith. The first 
edition was published in 1833; the last, in 1S82. The history 
seems to be as follows : In the Convention at Concord in June, 
1830, Rev. Noah Nichols of Rumney introduced the following : 
* Whereas, The Baptist denomination of Christians are believed to 
be united in their views of the important and essential doctrines 
and practices of our holy religion (although their declarations of 
faith are not in precisely the same language as it is desirable they 
should be), therefore, 

" 'Resolved, That Brethren N. W. Williams, Wm. Taylor, and I. 
Person be a committee to prepare and present, at our next annual 
session, such a Declaration of Faith and Practice, together with a 
Covenant, as may be thought agreeable to, and consistent with, 
the views of all our churches in this state.' This was adopted. 
At Hopkinton in June, 1831, I find this record : ' The committee 
appointed last year to prepare and present a concise and scriptural 
Declaration of Faith and Practice, reported that they had made 
some progress in the work assigned them, but, owing to peculiar 
circumstances, had not been able to complete it.' 

"At their request, the committee were discharged, and Rev. I. 
Person appointed to finish the work and report to the Board of 
this Convention as soon as convenient. By this vote the whole 
thing was transferred to the Board. 

" At the Board Meeting June 26, 1832, ' Rev. I. Person presented 
his report in relation to the Articles of Faith and Practice, which 
he was some time since appointed to prepare.' And they were 
referred to a select committee, consisting of Stow, Brown and 
Going, with the author. Again, in Convention at Portsmouth in 
June, 1832, I find this record : 

" ' The committee, to whom the Board had referred the Articles 
of Faith and Practice prepared by Brother Person, reported in 
favor of adopting them with some slight alterations; but after 



54-0 THE NEW DIRECTORY. 

some discussion it was resolved to refer them to the disposition 
of the Board.' 

" At the Board Meeting June 29, 1832, they were presented and 
referred to Brethren Stow and Brown for revision. 

" At the Board Meeting Oct. 10, 1832, they were presented and 
considered, article by article; then Bro. Brown was appointed to 
prepare a copy with such alterations as had been suggested by the 
Board.' 

" At the Board Meeting in Jan., 1833, it was voted to erase the 
word 'article' or 'articles' wherever it was found, and substitute 
the word ' Declaration.' Then Bro. Brown presented the copy he 
had prepared, and they adjourned for one hour. Then, after a 
second adjournment, it was 

" 'Resolved, That the Declaration of Faith and Covenant pre- 
pared by Brethren Stow and Brown, and now read before the 
Board of this Convention, are entitled to their unanimous appro- 
bation, and are by them cordially recommended to the adoption 
of the churches.' Then arrangements were made for publishing 
them. 

" You will see by the above that the proceedings about the Dec- 
laration were all in the Convention and Board. 

"You understand that Stow was Baron Stow, D.D.,and that Brown 
was J. Newton Brown, D.D. The tradition has always been that 
the Declaration was the work of J. N. Brown. I trust that the 
above will be satisfactory. If anything now is omitted, please let 
me know. 

" Yours most truly, 

" W. H. Eaton." 

At the meeting of the New Hampshire Historical Soci- 
ety at Concord, Oct. 21, 1891, Rev. Wm. Hurlin of An- 
trim, N. H., presented to that body a carefully prepared 
history of the " Declaration," to which service he had been 
previously appointed, which history was accepted, with the 
thanks of the body. I wish to acknowledge my indebted- 
ness to Rev. Mr. Hurlin for a copy of this report, which 



CREEDS AND CONFESSIONS. 541 

he was kind enough to send me. Omitting the details, the 
following is the summary of that report : 

" The following is a summary of the Records on this matter: 
In 1830 the Convention appointed a committee of three to prepare 
a Declaration of Faith and a Covenant. That committee made 
some progress, and then in 1831 they were, at their own request, 
discharged, and one of their number, Rev. I. Person (afterward 
spelt Pearson), was appointed to finish the work. He presented 
what he had done to the Convention of 1832, and it was accepted 
and referred to a select committee of three persons in addition to 
the author. This committee reported in favor of adopting the 
articles ' prepared by Bro. Person, . . . with slight altera- 
tions,' but after discussion, the Convention voted ' to refer them 
to the disposal of the Board.' 

" The Board referred them to two members of the select com- 
mittee, Brethren Stow and Brown, to be revised and presented at 
a future meeting. In October, 1832, Rev. J. N. Brown pre- 
sented the report of this committee, and after a long and pro- 
tracted consideration, article by article, it was accepted, and Rev. 
J. N. Brown was requested to prepare a copy of it, including such 
alterations as had been suggested by the Board. At a subsequent 
meeting the Board voted still further amendments, and then Bro. 
Brown presented the amended copy, and it was unanimously ap- 
proved by the Board, and recommended to the churches of the 
State. 

" Thus far the indications are that it is the work of Rev. I. Per- 
son, revised by Revs. B. Stow and J. N. Brown, and largely 
altered by the full Board, and then finally prepared for the 
press by Rev. J. N. Brown. It is to be noted here that in the 
Resolution by which the Board approved and recommended it, 
they speak of it as " The Declaration of Faith and Covenant pre- 
pared by Brethren Stow and Brown,' thus speaking of these two 
as joint authors. 

" But in 1853 R ev - J- N. Brown republished the Declaration 
and Covenant, under the title of The Baptist Church Manual, 
' with such revision as on mature reflection he deems called for 



542 THE NEW DIRECTORY. 

after the lapse of twenty years,' and also ' supplying two new 
articles, one on Repentance and Faith, and the other on Sanctifi- 
cation.' In the advertisement to this pamphlet Mr. Brown claims 
the authorship of the original publication, and this would seem to 
settle the question, which is otherwise obscure." 

As first published, there were sixteen articles. Subse- 
quently Dr. Brown added two : one on Repentance and 
Faith, and one on Sanctification. When this author pre- 
pared them for his Standard Manual in 1890, he divided 
the article on Baptism and the Lord's Supper, making two, 
and increasing the number to nineteen. Some verbal 
changes were also made, which seemed to be improve- 
ments, and a few of the proof-texts, which did not appear 
pertinent, were omitted. For this work a further change 
has been made by dividing the article on Repentance and 
Faith, giving one to each subject, and adding an article 
on Adoption, which seems to deserve a place in such a 
document. It is to be noted, however, that none of these 
changes have modified, or in any way altered, the doctrinal 
substance, or teaching of the Confession. It now consists 
of twenty articles, intelligible as to statement, simple as 
to form, and loyal to New Testament truth. No other 
creed form has attained to anything like its general circu- 
lation among American Baptists.* It is as follows: 

* About 100,000 copies have been circulated with the author's 
manuals alone, besides its wide dissemination by other means. In 
the Directory, not far from 60,000 have been sent out. In the 
Star Book on Church Polity more than 30,000, and in the Stan- 
dard Manual about 10,000. On the whole, for common use 
among Baptists, no other form of doctrinal statement has so 
much to commend it as this, though none can be claimed as 
perfect. 



CREEDS AND CONFESSIONS. 543 



ARTICLES OF FAITH. 

I. THE SCRIPTURES. 

We believe that the Holy Bible was written by men 
divinely inspired, and is a perfect treasure of heavenly 
instruction; that it has God for its author, salvation for its 
end, and truth without any mixture of errror for its mat- 
ter; that it reveals the principles by which God will judge 
us; and therefore is, and shall remain to the end of the 
world, the true centre of Christian union, and the supreme 
standard by which all human conduct, creeds, and opin- 
ions should be tried. 

"All Scripture is given by inspiration of God, and is 
profitable for doctrine, for reproof, for correction, for in- 
struction in righteousness; that the man of God may be 
perfect, thoroughly furnished unto all good works." — 
2 Tim. 3 : 16, 17. Also, 2 Pet. 1: 21; 2 Sam. 23 : 2; Acts 
1 : 16; 3 :2i ; John 10 135; Luke 16 : 29-31; Ps. 119 : 3; 
Rom. 3 : 1, 2. 

" Every word of God is pure. Add thou not unto His 
words, lest he reprove thee, and thou be found a liar." — Prov. 
30: 5, 6. Also, John 17 : 17; Rev. 22 : 18, 19; Rom. 3:4. 

" As many as have sinned in the law, shall be judged 
by the law." — Rom. 2 : 12. "If any man hear my words, 
the word that I have spoken, the same shall judge him in 
the last day." — John 12:47, 4 s - Also 1 Cor. 4:3,4; 
Luke 10 : 10-16; 12 : 47, 48. 

II. THE TRUE GOD. 

We believe the Scriptures teach that there is one, and 
only one, living and true God, an infinite, intelligent 



544 TH E NEW DIRECTORY. 

Spirit, whose name is Jehovah, the Maker and Supreme 
Ruler of Heaven and Earth; inexpressibly glorious in 
holiness, and worthy of all possible honor, confidence and 
love; that in the unity of the Godhead there are three 
persons, the Father, the Son, and the Holy Ghost; equal 
in every divine perfection, and executing distinct but har- 
monious offices in the great work of redemption. 

" God is a Spirit/' — John 4 : 24. " His understanding 
is infinite." — Ps. 147 : 5. " Thou whose name alone is 
Jehovah, art the Most High over all the earth." — Ps. 83: 
18; Heb. 3:4; Rom. 1:20; Jer. 10:10. 

" Who is like unto Thee — glorious in holiness?" — Ex. 
15: 11: Isa. 6: 3; 1 Pet. 1 : 15, 16; Rev. 4: 6-8. 

" Thou shalt love the Lord thy God with all thy heart, 
and with all thy soul, and with all thy mind, and with all 
thy strength." — Mark 12:30. "Thou art worthy, O Lord, 
to receive glory, and honor, and power." — Rev. 4:11; 
Matt. 10 37; Jer. 2: 12, 13. 

"Go ye therefore and teach all nations, baptizing them 
in the name of the Father, and of the Son, and of the Holy 
Ghost." — Matt. 28:19; John 15:26; 1 Cor. 12:4-6; 1 
John 5 : 7. 

III. THE FALL OF MAN. 

We believe the Scriptures teach that Man was created 
in holiness, under the law of his Maker; but by voluntary 
transgression fell from that holy and happy state; in con- 
sequence of which all mankind are now sinners, not by 
constraint but choice; being by nature utterly void of that 
holiness required by the law of God, positively inclined to 
evil; and therefore under just condemnation to eternal 
ruin, without defense or excuse. 



CREEDS AND CONFESSIONS. 545 

"God created man in His own image/' — Gen. 1:27. 
" And God saw everything that He had made, and behold, 
it was very good." — Gen. 1 : 31; Eccles. 7 : 29; Acts 17 : 
26; Gen. 2 : 16. 

" And when the woman saw that the tree was good for 
food, and that it was pleasant to the eyes, and a tree to 
be desired to make one wise, she took of the fruit thereof, 
and did eat; and gave also unto her husband with her, and 
he did eat." — Gen. 3 : 6-24; Rom. 5:12. 

" By one man's disobedience many were made sin- 
ners." — Rom. 5:19; John 3:6; Ps. 51 : 6; Rom. 5 : 15— 
19; 8 17. 

" We have turned, every one to his own way." — Isa. 53: 
6; Gen. 6:12; Rom. 3 : 9-18. 

" Among whom also we all had our conversation in 
times past in the lusts of our flesh, fulfilling the desires of 
the flesh and of the mind; and were by nature the chil- 
dren of wrath even as others." — Eph. 2:3; Rom. 1: 18; 
Rom. 1 : 32; 2 : 1-16; Gal. 3 : 10; Matt. 20 : 15. 

" The soul that sinneth it shall die." — Ezek. 18 : 19, 20. 
"So that they are without excuse." — Rom. 1 : 20. "That 
every mouth may be stopped and and all the world may 
become guilty before God." — Rom. 3 : 19; Gal. 3 .-22. 

iv. god's purpose of grace. 

We believe the Scriptures teacn that election is the 
eternal purpose of God, according to which He graciously 
regenerates, sanctifies and saves sinners; that being per- 
fectly consistent with the free agency of man, it compre- 
hends all the means in connection with the end; that it is 
a most glorious display of God's sovereign goodness, being 

infinitely free, wise, holy and unchangeable; that it utterly 
35 



546 THE NEW DIRECTORY. 

excludes boasting, and promotes humility, love, prayer, 
praise, trust in God, and active imitation of His free 
mercy; that it encourages the use of means in the highest 
degree; that it may be ascertained by its effects in all 
who truly believe the Gospel; that it is the foundation of 
Christian assurance; and that to ascertain it with regard 
to ourselves demands and deserves the utmost diligence. 

" But be thou partaker of the afflictions of the Gospel, ac- 
cording to the power of God; who hath saved us and called 
us with a holy calling, not according to our works, but ac- 
cording to His own purpose and grace which was given us 
in Christ Jesus before the world began." — 2 Tim. 1 : 8, 9. 

" But we are bound to give thanks always to God for 
you, brethren beloved of the Lord, because God hath 
from the beginning chosen you to salvation, through sanc- 
tification of the Spirit and belief of the truth; whereunto 
He called you by our Gospel, to the obtaining of the glory 
of our Lord Jesus Christ." — 2 Thess. 2 : 13, 14. 

" Therefore I endure all things for the elects' sake, 
that they also may obtain the salvation which is in Christ 
Jesus with eternal glory." — 2 Tim. 2 : 10; 1 Cor. 9 : 22; 
Rom. 8 : 28-30;" John 6 : 37-40; 2 Pet. 1:10. 

" Knowing, brethren beloved, your election of God." — 
1 Thess. 4 : 10. 

" Moreover, whom He did predestinate, them He also 
called, and whom He called, them He also justified, and 
whom He justified, them He also glorified/' — Rom. 8 : 28- 
30; Isa. 42 : 16; Rom. 11 : 29. 

V. THE WAY OF SALVATION. 

We believe the Scriptures teach that the salvation 
of sinners is wholly of grace; through the mediatorial 



CREEDS AND CONFESSIONS. 547 

offices of the Son of God; who according to the will of 
the Father, assumed our nature, yet without sin; honored 
the divine law by His personal obedience, and by His death 
made a full atonement for our sins; that having risen 
from the dead, He is now enthroned in heaven; and unit- 
ing in His wonderful person the tenderest sympathies with 
divine perfections, He is every way qualified to be a suit- 
able, a compassionate and an all-sufficient Savior. 

"By grace ye are saved." — Eph. 2:5; Matt. 18 : 11; 

1 John 4 : 10; 1 Cor. 3 : 5-7; Acts 15 : 11. 

"For God so loved the world that He gave His only 
begotten Son, that whosoever believeth in Him should not 
perish, but have everlasting life." — John 3 : 16; John 1 : 
1-14; Heb. 4 : 14; 12 : 24. 

" Who being in the form of God, thought it not rob- 
bery to be equal with God; but made himself of no repu- 
tation, and took upon Him the form of a servant, and was 
made in the likeness of men." — Phil. 2 : 6, 7; Heb. 2:9; 

2 : 14; 2 Cor. 5 : 21. 

" He was wounded for our transgressions, He was bruised 
for our iniquities; the chastisement of our peace was upon 
Him; and with His stripes we are healed." — Isa. 53: 4, 5. 

"Wherefore He is able also to save them to the utter- 
most that come unto God by Him, seeing He ever liveth 
to make intercession for them." — Heb. 7 125. "For in 
Him dwelleth all the fulness of the Godhead bodily." — 
Col. 2 : 9; Heb. 2 : 18; Heb. 7 : 26, 

VI. OF REGENERATION. 

We believe the Scriptures teach that regeneration, or the 
new birth, is that change wrought in the soul by the 
Holy Spirit, by which a new nature and a spiritual life, 



548 THE NEW DIRECTORY. 

not before possessed, are imparted, and the person be- 
comes a new creation in Christ Jesus; a holy disposition 
is given to the mind, the will subdued, the dominion of 
sin broken, and the affections changed from a love of sin 
and self, to a love of holiness and God; the change is in- 
stantaneous, effected solely by the power of God, in a 
manner incomprehensible to reason; the evidence of it is 
found in a changed disposition of mind, the fruits of 
righteousness, and a newness of life. And without it salva- 
tion is impossible. 

" Verily, verily, I say unto you, except a man be born 
again, he cannot see the kingdom of God." — John 3 : 13. 

" That which is born of the flesh is flesh; that which is 
born of the spirit is spirit." — John 3 : 6. 

" Born again, not of corruptible seed, but of incorrupti- 
ble, by the Word of God/'— 1 Pet. 1 : 23. 

"Of His own will begat He us, with the word of 
truth." — James 1 : 18. 

" If any man be in Christ, he is a new creature/' — 2 
Cor. 5 : 17. 

" Ye know that every one that doeth righteousness is 
born of Him." — 1 John 2 : 29. 

" And that ye put on the new man, which after God is 
created in righteousness and true holiness." — Eph. 4: 24. 

" And you being dead in your sins, and the uncircum- 
cision of your flesh, hath He quickened together with 
Him."— Col. 2 : 13. 

" But yield yourselves unto God, as those that are alive 
from the dead." — Rom. 6:13. 

" Who hath delivered us from the power of darkness and 
hath translated us into the kingdom of His dear Son." — 
Col. 1 : 13. 



• CREEDS AND CONFESSIONS. 549 

"Which were born not of blood, nor of the will of the 
flesh, nor of the will of man, but of God." — John 1 : 13. 

" And such were some of you, but ye are washed, but 
ye are sanctified, but ye are justified, in the name of the 
Lord Jesus, and by the Spirit of our God." — 1 Cor. 6: it. 

VII. OF REPENTANCE. 

We believe the Scriptures teach that repe?itance is a per- 
sonal act, prompted by the Spirit; and consists in a godly 
sorrow for sin, as offensive to God and ruinous to the soul; 
that it is accompanied with great humiliation in view of 
one's sin and guilt, together with prayer for pardon; also 
by sincere hatred of sin, and a persistent turning away 
from, and abandonment of, all that is evil and unholy. 
Since none are sinless in this life, repentance needs to be 
often repeated. 

" In those days came John the Baptist preaching in the 
wilderness of Judea, and saying, Repent: for the kingdom 
of heaven is at hand." — Matt. 3 : 1, 2. 

" From that time Jesus began to preach, and to say, Re- 
pent: for the kingdom of heaven is at hand." — Matt. 4:17. 

" Saying, The time is fulfilled, and the kingdom of God 
is at hand: repent ye and believe the Gospel." — Mark 
1 : 15. 

" Repent ye therefore and be converted, that your sins 
may be blotted out." — Acts 3 : 19. 

" The times of this ignorance God overlooked, but now 
He commandeth all men everywhere to repent." — Acts 
17 : 3 o. 

" Testifying both to the Jews and also to the Greeks, 
repentance toward God, and faith toward our Lord Jesus 
Christ." — Acts 20 : 21. 



55° THE NEW DIRECTORY. 

" Godly sorrow worketh repentance to salvation, not to 
be repented of." — 2 Cor. 7 : 2. 

"And that repentance and remission of sins should be 
preached in His name, among all nations, beginning at 
Jerusalem." — Luke 24 : 47. 

" Him hath God exalted with His right hand to be a 
Prince and a Savior, to give repentance to Israel, and 
remission of sins." — Acts 5 : 31. 

" But thou, after thy hardness and impenitent heart, 
treasurest up unto thyself wrath against the day of wrath, 
and revelation of the righteous judgment of God." — Rom. 

" Let the wicked forsake his way, and the unrighteous 
man his thoughts; and let him return unto the Lord, and 
He will have mercy upon him; and to our God, for He 
will abundantly pardon." — Isa. 4 : 7. 

VIII. OF FAITH. 

We believe the Scriptures teach that faith, as an evan- 
gelical grace wrought by the Spirit, is the medium 
through which Christ is received by the soul as its sacri- 
fice and Savior. It is an assent of the mind and a con- 
sent of the heart, consisting mainly of belief and trust; 
the testimony of God is implicitly accepted and believed 
as true, while Christ is unreservedly trusted for sal- 
vation; by it the believer is brought into vital relations 
with God, freely justified, and lives as seeing Him who is 
invisible. Faith cannot save, but it reveals Christ to the 
soul as a willing and sufficient Savior, and commits the 
heart and life to Him. 

" Believe on the Lord Jesus Christ, and thou shalt be 
saved." — Acts 16 : 31. 



CREEDS AND CONFESSIONS. 55 I 

" For Christ is the end of the law for righteousness, to 
every one that believeth." — Rom. 10 : 3. 

" Therefore, being justified by faith, we have peace with 
God, through our Lord Jesus Christ." — Rom. 5 : 1. 

" Now, faith is the substance of things hoped for, the 
evidence of things not seen." — Heb. 11 : 1. 

" But without faith it is impossible to please God." — 
Heb. n : 6. 

" For therein is the righteousness of God revealed from 
faith to faith; as it is written, The just shall live by 
faith." — Rom. 1 : 17. 

"And the Scripture was fulfilled which saith, Abraham 
believed God, and and it was imputed to him for right- 
eousness." — James 2 : 23. 

" Blessed is the man who trusteth in the Lord, and 
whose hope the Lord is."— Jer. 17 : 7. 

" They that trust in the Lord,shall be as Mount Zion which 
cannot be removed, but abideth forever." — Ps. 125 : 1. 

" The Lord redeemeth the soul of his servants, and none 
of them that trust in Him shall be desolate." — Ps. 34 : 22. 

" For we walk by faith, not by sight." — 2 Cor. 5 : 7. 

" Even the righteousness of God, which is by faith of 
Jesus Christ, unto all, and upon all them that believe." — 
Rom. 3 : 22. 

" With the heart man believeth unto righteousness, and 
with the mouth confession is made unto salvation." — 
Rom. 10 : 10. 

IX. OF JUSTIFICATION. 

We believe the Scriptures teach that the great Gospel 
blessing which Christ secures to such as believe in Him 
is justification; that justification includes the pardon of 



552 THE NEW DIRECTORY. 

sin, and the promise of eternal life on principles of right- 
eousness; that it is bestowed, not in consideration of any 
works of righteousness which we have done, but solely- 
through faith in the Redeemer's blood; by virtue of which 
faith His perfect righteousness is freely imputed to us of 
God; that it brings us into a state of most blessed peace 
and favor with God, and secures every other blessing 
needful for time and eternity. 

"Of His fulness have all we received." — John i : 16; 
Eph. 3 : 8. 

" By Him all that believe are justified from all things." — 
Acts 13 : 39; Isa. 3 : 11, 12; Rom. 8 : 1. 

" Being justified by His blood, we shall be saved from 
wrath through Him." — Rom. 5:9; Zech, 13 : 1; Matt. 9: 
6; Acts 10 : 43. 

" Being justified by faith, we have peace with God, 
through our Lord Jesus Christ: by whom also we have 
access by faith into this grace wherein we stand, and re- 
joice in hope of the glory of God." — Rom. 5 : 1, 2; Rom. 
5 : 3; Rom. 5:11; 1 Cor. 1 : 30, 31; Matt. 6 : 33; 1 Tim. 
4:8. 

X. OF ADOPTION. 

We believe the Scriptures teach that adoption is a gra- 
cious act, by which the Father, for the sake of Christ, ac- 
cepts believers to the estate and condition of children, by 
a new and spiritual birth; sending the Spirit of adoption 
into their hearts, whereby they become members of the 
family of God, and entitled to all the rights, privileges 
and promises of children; and if children, then heirs, heirs 
of God, and joint-heirs with Jesus Christ, to the heritage 
of the saints on earth, and an inheritance reserved in 
heaven for them. 



CREEDS AND CONFESSIONS. 553 

" For as many as are led by the Spirit of God, they are 
the sons of God." — Rom. 8 : 14. 

" But ye have received the spirit of adoption, whereby 
we cry, Abba, Father." — Rom. 8 : 15. 

" The Spirit Himself beareth witness with our spirit, 
that we are the children of God." — Rom. 8 : 16. 

" For ye are the children of God, by faith in Jesus 
Christ." — Gal. 3 : 26. 

" And because ye are sons, God hath sent forth the Spirit 
of His Son into your hearts, crying, Abba, Father." — Gal. 
4:6. 

" Wherefore thou art no more a servant, but a son: and 
if a son, then an heir of God through Jesus Christ." — Gal. 
4:7. 

" Having foreordained us unto the adoption of children, 
through Jesus Christ." — Eph. 1 : 5. 

" Behold what manner of love the Father hath bestowed 
upon us, that we should be called the sons of God." — 1 
John 3 : 1. 

" To redeem them that are under the law that we might 
receive the adoption of sons." — Gal. 4 : 5. 

" If ye endure chastening, God dealeth with you as with 
sons." — Heb. 12 : 7. 

" But ye are a chosen generation, a royal priesthood, a 
peculiar people: that ye should show forth the praises of 
Him who hath called you out of darkness into His mar- 
velous light." — 1 Peter 2 : 9. 

XL OF SANCTIFICATION. 

We believe the Scriptures teach that sanctification is the 
process by which, according to the will of God, we are 
made partakers of His holiness; that it is a progressive 



554 THE NEW DIRECTORY. 

work; that it is begun in regeneration; that it is carried 
on in the hearts of believers by the presence and power of 
the Holy Spirit, the Sealer and Comforter, in the contin- 
ual use of the appointed means — especially the Word of 
God, self-examination, self-denial, watchfulness, and 
prayer; and in the practice of all godly exercises and 
duties. 

" For this is the will of God, even your sanctincation." — 
2 Thess. 4 : 3. " And the very God of peace sanctify you 
wholly." — 1 Thess. 5 : 23; 2 Cor. 7:1; 13 : 9; Eph. 1 : 4. 

*' The path of the just is as the shining light, which 
shineth more and more, unto the perfect day." — Prov. 4: 
18; 2 Cor. 3 : 18; Heb. 6 : 1; 2 Pet. 1 : 5-8; Phile. 12-16. 

"Work out your own salvation with fear and trembling, 
for it is God which worketh in you both to will and to do, 
of His good pleasure." — Phil. 2 : 12, 13; Eph. 4 : 11, 12; 
1 Pet. 2:252 Pet. 3 : 18; 2 Cor. 13 : 5. 

" Exercise thyself unto godliness." — 1 Tim. 4 : 7. 

XII. THE PERSEVERANCE OF SAINTS. 

We believe the Scriptures teach that such as are truly 
regenerate, being born of the Spirit, will not utterly fall 
away and finally perish, but will endure unto the end; 
that their persevering attachment to Christ is the grand 
mark which distinguishes them from superficial professors; 
that a special Providence watches over their welfare; and 
they are kept by the power of God through faith unto sal- 
vation. 

"And this is the Father's will that hath sent me, that of 
all which He hath given me, I should lose nothing, but 
should raise it up again at the last day." — John 6 : 39. 

"Then said Jesus, If ye continue in my word, then are 



CREEDS AND CONFESSIONS. 555 

ye my disciples indeed." — John 8 : 31; 1 John 2 : 27, 28; 

3 : 9; 5 : J 8- 

" They went out from us, but they were not of us; for 

if they had been of us, they would no doubt have contin- 
ued with us; but they went out that it might be made 
manifest that they were not all of us." — John 2 : 19; John 
13 : 18; Matt. 13 : 20, 21 ; John 6 : 66-69. 

" And we know all things work together for good unto 
them that love God, to them who are the called according 
to His purpose." — Rom. 8 : 28; Matt. 6 : 30-33. 

" He who hath begun a good work in you will perform 
it until the day of Jesus Christ." — Phil. 1:6; Phil. 2 : 12, 
13; Jude 24,25; Heb. 1 : 14; 13 15; John 4:4. 

XIII. THE LAW AND THE GOSPEL. 

We believe the Scriptures teach that the Law of God is 
the eternal and unchangeable rule of His moral govern- 
ment; that it is holy, just, and good; and that the inabil- 
ity which the Scriptures ascribe to fallen men to fulfill its 
precepts arises entirely from their sinful nature; to deliver 
them from which, and to restore them through a Media- 
tor to unfeigned obedience to the holy Law, is one great 
end of the Gospel, and of the Means of Grace connected 
with the establishment of the visible Church. 

" Do we make void the law through faith ? God forbid. 
Yea, we establish the law." — Rom. 3 : 31; Matt. 5 : 17; 
Luke 16 : 17; Rom. 3 : 20; 4 : 15. 

" The law is holy, and the commandment holy, and 
just, and good." — Rom. 7 : 12; Rom. 7 : 7, 14, 22; Gal. 
3:21; Psalm 119. 

"The carnal mind is enmity against God; for it is not 
subject to the law of God, neither indeed can be. So 



55^ THE NEW DIRECTORY. 

then they that are in the flesh cannot please God." — Rom. 
8 : 7, 8. 

" For the law of the Spirit of Life in Christ Jesus hath 
made me free from the law of sin and death. For what 
the law could not do, in that it was weak through the flesh, 
God sending His own Son in the likeness of sinful flesh, 
and for sin, condemned sin in the flesh; that the right- 
eousness of the law might be fulfilled in us, who walk not 
after the flesh, but after the Spirit." — Rom. 8:2, 4; Rom. 

10 : 4; 1 Tim. 1:5; Heb. 8 : 10. 

XIV. A GOSPEL CHURCH. 

We believe the Scriptures teach that a visible Church 
of Christ is a congregation of baptized believers, asso- 
ciated by covenant in the faith and fellowship of the Gos- 
pel; observing the ordinances of Christ; governed by His 
laws; and exercising the gifts, rights, and privileges in- 
vested in them by His word; that its only scriptural 
officers are bishops or pastors, and deacons, whose qual- 
ifications, claims, and duties are defined in the Epistles to 
Timothy and Titus. 

" Then they that gladly received His word were bap- 
tized; and the same day there were added to them about 
three thousand souls." — Acts 2 : 41, 42; Acts 5 : 11; 8:1; 

11 131; 1 Cor. 4 : 17; 1 Tim. 3:5. 

" They first gave their own selves to the Lord, and unto 
us by the will of God." — 2 Cor. 8:5; Acts 2 : 47; 1 Cor. 

5 : IT > l8 - 

"Now I praise you, brethren, that ye remember me 
in all things, and keep the ordinances as I delivered them 
to you." — 1 Cor. 11:2; 2 Thess. 3:7; Rom. 16 : 17-20; 
1 Cor. 11 : 23; Matt. 18 : 15-20; 1 Cor. 5 : 5. 



CREEDS AND CONFESSIONS. 557 

" Teaching them to observe al' things whatsoever I have 
commanded you." — Matt. 28 : 20; John 14 : 15; 15: 10; 1 
John 4:21; 1 Thess. 4:252 John 6. 

"With the bishops and deacons." — Phil. 1:1; Acts 
14 : 23; 15 : 22; 1 Tim 3; Titus 1. 

XV. CHRISTIAN BAPTISM. - 

We believe the Scriptures teach that Christian Baptism 
is the immersion in water of a believer in Christ, into the 
name of the Father, and Son, and Holy Ghost; to show 
forth, in a solemn and beautiful emblem, our faith in the 
crucified, buried, and risen Savior, with its effect, in our 
death to sin and resurrection to a new life; that it is pre- 
requisite to the privileges of a Church relation, and to the 
Lord's Supper. 

" And the eunuch said, See, here is water; what doth hin- 
der me to be baptized ? And Philip said, If thou believ- 
est with all thy heart thou mayest. . . . And they 
went down into the water, both Philip and the eunuch, and 
he baptized him." — Acts 8 : 36-39; Matt. 3 : 5, 6; John 
3 : 22, 23; 4 : 1, 2; Matt. 28 : 19; Mark 16 : 16; Acts 2 : 
38; 8 : 12; 16 : 32-34; 18 :8. 

" Baptizing them in the name of the Father, and of the 
Son, and of the Holy Ghost." — Matt. 18: 19; Acts 10 : 
47, 48; Gal. 3 : 27, 28. 

" Therefore we are buried with Him by baptism into 
death; that like as Christ was raised from the dead by the 
glory of the Father, even so we also should walk in new- 
ness of life." — Rom. 6:4; Col. 2 : 12; 1 Peter 3 : 20, 21; 
Acts 22 : 16. 

" Then they that gladly received His word were bap- 
tized, and there were added to them, the same day, about 



55§ THE NEW DIRECTORY. 

three thousand souls. And they continued steadfastly in 
the Apostles' doctrine and fellowship, and in breaking of 
bread, and in prayers." — Acts 2 : 41, 42 ; Matt. 28 : 19, 20. 

XVI. THE LORD'S SUPPER. 

We believe the Scriptures teach that the Lord's Sup- 
per is a provision of bread and wine, as symbols of 
Christ's body and blood, partaken of by the members of 
the Church, in commemoration of the suffering and death 
of their Lord; showing their faith and participation in the 
merits of His sacrifice, and their hope of eternal life 
through His resurrection from the dead; its observance to 
be preceded by faithful self-examination. 

" And He took bread, and gave thanks, and brake, and 
gave unto them, saying, This is my body which is given 
for you; this do in remembrance of me. Likewise also 
the cup after supper, saying, This cup is the New Testa- 
ment in my blood, which is shed for you." — Luke 22 : 
19, 20; Mark 14 : 20-26; Matt. 26 : 27-30; 1 Cor. 11 : 27— 
30; 1 Cor. 10 : 16. 

" For, as often as ye eat this bread, and drink this cup, 
ye do show the Lord's death until He come." — 1 Cor. n: 
26; Matt. 28 : 20. 

" But let a man examine himself, and so let him eat of 
that bread, and drink of that cup." — 1 Cor. 11 : 28; Acts 
2 : 42, 46; 20 : 7, 11. 

"And they continued steadfastly in the apostles' doc- 
trine and fellowship, and in breaking of bread and in 
prayers." — Acts 2 : 42. 

XVII. THE CHRISTIAN SABBATH. 

We believe the Scriptures teach that the first day of the 



CREEDS AND CONFESSIONS. 559 

week is the Lord's Day; and is to be kept sacred to re- 
ligious purposes, by abstaining from all secular labor, ex- 
cept works of mercy and necessity, by the devout observ- 
ance of all the means of grace, both private and public; 
and by preparation for that rest that remaineth for the 
people of God. 

" On the first day of the week, when the disciples came 
together to break bread, Paul preached to them." — Acts 
20 : 7; Gen. 2:3; Col. 2 : 16, 17; Mark 2 : 27; John 20 : 
19; 1 Cor. 16 : 1, 2. 

" Remember the Sabbath Day, to keep it holy." — Ex. 
20 : 8. "I was in the Spirit on the Lord's Day." — Rev. 1 : 
10; Ps. 118 : 24. 

" If thou turn away thy foot from the Sabbath, from 
doing thy pleasure on my holy day; and call the Sabbath 
a delight, the holy of the Lord, honorable; and shalt honor 
Him, not doing thine own ways, nor finding thine own 
pleasure, nor speaking thine own words; then shalt thou 
delight thyself in the Lord, and I will cause thee to ride 
upon the high places of the earth, and feed thee with the 
heritage of Jacob." — Isa. 58 : 13, 14; Isa. 56 : 2-8. 

"Not forsaking the assembling of yourselves together, 
as the manner of some is." — Heb. 10 : 24, 25. " The next 
Sabbath Day came almost the whole city together to hear 
the Word of God." — Acts 13 : 44. 

" Let us labor, therefore, to enter into that rest." — Heb. 
4:3-11. 

XVlfl. CIVIL GOVERNMENT. 

We believe the Scriptures teach that civil government 
is of divine appointment, for the interest and good order 
of human society; and that magistrates are to be prayed 



560 THE NEW DIRECTORY. 

for, conscientiously honored and obeyed, except only in 
things opposed to the will of our Lord Jesus Christ, who 
is the only Lord of the conscience, and the Prince of the 
kings of the earth. But that civil rulers have no rights of 
control over, or of interference with, religious matters. 

" The powers that be are ordained of God. For rulers 
are not a terror to good works, but to the evil." — Rom. 13: 
1-7. 

" Be subject to every ordinance of man, for the Lord's 
sake." — 1 Pet. 2 : 13. 

" Render therefore unto Caesar the things that are 
Caesar's, and unto God the things that are God's." — Matt. 
22 : 21; Titus 3:151 Pet. 2 : 13; 1 Tim. 2 : 1-8. 

" We ought to obey God rather than man." — Acts 5 : 29. 
" Fear not them which kill the body, but are not able to 
kill the soul." — Matt. 10 : 28; Dan. 3 : 15-18; 6 : 7, 10; 
Acts 4 : 18-20. 

"Ye have one Master, even Christ." — Matt. 23 : 10. 
" Who art thou that judgest another man's servant ? " — 
Rom. 14:4. " And He hath on His vesture and on His 
thigh a name written, King of Kings and Lord of 
Lords." — Rev. 19 : 14; Ps. 72 : 11; Ps. 2; Rom. 14 : 9-13. 

XIX. RIGHTEOUS AND WICKED. 

We believe the Scriptures teach that there is a radical 
and essential difference between the righteous and the 
wicked; that such only as through faith are justified in the 
name of the Lord Jesus, and sanctified by the Spirit of 
our God, are truly righteous in His esteem; while all such 
as continue in impenitence and unbelief are, in His 
sight, wicked and under the curse; and 'this distinction 
holds among men both in this life and after death. 



CREEDS AND CONFESSIONS. 561 

" Ye shall discern between the righteous and the wicked; 
between him that serveth God and him that serveth Him 
not." — Mai. 3 : 18; Prov. 12 : 26; Isa. 5 : 20; Gen. 18 : 
2$\ Jer. 15 : 19; Acts 10 : 34, 35; Rom. 6 : 16. 

" The just shall live by faith." — Rom. 1:17. " If ye 
know that He is righteous, ye know that every one that 
doeth righteousness is born of Him." — Rom. 7:651 John 
3:7; Rom. 6 : 18, 22; 1 Cor. 11 : 32. 

" And we know that we are of God, and the whole world 
lieth in wickedness." — 1 John 5 : 19. " As many as are of 
the works of the law, are under the curse." — Gal. 3 : 10; 
John 3 136; Isa. 57 : 21; Ps. 10 14; Isa. 55 : 6, 7. 

" The wicked is driven away in his wickedness, but the 
righteous hath hope in his death." — Prov. 14 : 32. " Thou 
in thy lifetime receivedst thy good things, and likewise 
Lazarus evil things; but now he is comforted, and thou 
art tormented." — Luke 16 : 25; John 8 : 21-24; Luke 12: 
4, 5; n : 23-26; John 12 : 25, 26; Matt. 7 : 13, 14. 

XX. THE WORLD TO COME. 

We believe the Scriptures teach that the end of the world 
is approaching; that at the Last Day, Christ will descend 
from heaven, and raise the dead from the grave for final 
retribution; that a solemn separation will then take place; 
that the wicked will be adjudged to endless sorrow, and the 
righteous to endless joy; and this judgment will fix for- 
ever the final state of men in heaven or hell, on principles 
of righteousness 

"But the end of all things is at hand; be )~e therefore 

sober, and watch unto prayer." — 1 Pet. 4:751 Cor. 7 : 29- 

31; Heb. 1 : 10-12; Matt. 24 :35; 1 John 2 : 17; Matt. 

28 : 20. 

36 



562 THE NEW DIRECTORY. 

" This same Jesus, which is taken up from you into 
heaven, shall so come in like manner as ye have seen Him 
go into heaven." — Acts 1 : 11; Rev. 1:7; Heb. 9 : 28; 
Acts 3 : 21. 

" There shall be a resurrection of the dead, both of the 
just and unjust." — Acts 24 : 15; 1 Cor. 15 : 12-58; Luke 
14 : 14; Dan. 12:2; John 5 : 28, 29; 6 : 40; n : 25, 26; 

2 Tim. 1 : 10; Acts 10 : 42. 

"The angels shall come forth, and sever the wicked 
fromamong the just." — Matt. 13 : 49; Matt. 13 : 37-43; 24: 

3°> 3 1 - 

" And these shall go away into everlasting punishment, 
but the righteous into life eternal." — Matt. 25 : 35-41. 
" He that is unjust let him be unjust still; and he which 
is filthy let him be filthy still; and he that is righteous let 
him be righteous still; and he that is holy let him be holy 
still." — Rev. 22 : 11: 1 Cor. 6: 9, 10; Mark 9 : 43-48; 2 
Pet. 2 : 9. 

" Seeing it is a righteous thing with God to recompense 
tribulation to them who trouble you, and to you who are 
troubled, rest with us when He shall come to be glorified 
in His saints, and to be admired in all them that be- 
lieve." — 2 Thess. 1 : 6-12; Heb. 6 : 1, 2; 1 Cor. 4 : 5. 

" Seeing then that all these things shall be dis- 
solved, WHAT MANNER OF PERSONS OUGHT YE TO BE IN ALL 
HOLY CONVERSATION AND GODLINESS, LOOKING FOR AND 
HASTING UNTO THE COMING OF THE DAY OF GOD ? " 2 Pet. 

3 : Ir > I2 ' 

COVENANT. 

Having been, as we trust, brought by divine grace to 
embrace the Lord Jesus Christ, and to give ourselves 



CREEDS AND CONFESSIONS. 563 

wholly to Him, we do now solemnly and joyfully cove- 
nant with each other, to walk together in him, with 
brotherly love, to His glory, as our common Lord. We 
do, therefore, in His strength, engage — 

That we will exercise a Christian care and watchfulness 
over each other, and faithfully warn, exhort, and admon- 
ish each other as occasion may require: 

That we will not forsake the assembling of ourselves 
together, but will uphold the public worship of God, and 
the ordinances of His house: 

That we will not omit closet and family religion at 
home, nor neglect the great duty of religiously training 
our children, and those under our care, for the service of 
Christ, and the enjoyment of heaven : 

That, as we are the light of the world, and salt of the 
earth, we will seek divine aid to enable us to deny ungod- 
liness, and every worldly lust, and to walk circumspectly 
in the world, that we may win the souls of men: 

That we will cheerfully contribute of our property, ac- 
cording as God has prospered us, for the maintenance of 
a faithful and evangelical ministry among us, for the sup- 
port of the poor, and to spread the Gospel over the earth: 

That we will in all conditions, even till death, strive to 
to live to the glory of Him who hath called us out of 
darkness into His marvelous light. 

" And may the god of peace, who brought again 
from the dead our lord jesus, that great shepherd 
of the sheep, through the blood of the everlasting 
covenant, make us perfect in every good work, to do 
his will, working in us that which is well pleasing 
in his sight through jesus christ; to whom be glory, 

FOREVER AND EVER. AMEN." 



B. OPTIONAL RESOLUTIONS. 

A Christian Church should be recognized, in the com- 
munity where it is located, as professing and maintaining 
a higher standard of morality than that of worldly society 
about it ? It should be the avowed friend, defender, and 
example of all the virtues, and the uncompromising op- 
ponent of all wrong and evil. So carefully should they 
bear themselves, not only as individuals, but as a corpo- 
rate society, as to command the respect of the world, and 
have a good report of them' that are without. Divinely 
set forth as a light to the world, and as the salt of the 
earth, they should recognize their commission, and be 
true to it. In all that is pure, irreproachable, and of good 
report, the pastor should be the wise and courageous 
teacher, leader, and example of the flock. 

There are certain questions of moral reform and social 
good order, in respect to which there is often a wide differ- 
ence of opinion, but in respect to which the churches 
should have settled convictions, and hold a well-defined 
attitude. It is not wise to put definitions and restrictions 
touching such questions into covenants or articles of faith. 
Nor does it seem wise to construct elaborate constitutions 
and by-laws for the guidance of a Church, to forestall 
possible violations of the code of Christian morals. A 
better way is, for them, after due consideration, to adopt 
a standing resolution on each such subject claiming atten- 

564 



OPTIONAL RESOLUTIONS. 565 

tion, to be placed on its records as a guide for future ac- 
tion as to such subjects. 

Something like the following, to be varied at the option 
of the body, would serve as a declaration of principles 
and guide for action: 

1. Resolved, That this Church expects every member 
to contribute statedly to its financial support, according 
to his ability, as God has prospered him; and that a re- 
fusal to do this will be considered a breach of covenant. 

2. Resolved, That this Church will entertain and con- 
tribute to Home and Foreign Missions, and to other lead- 
ing objects of Christian benevolence, approved and sup- 
ported by our denomination. 

3. Resolved, That the religious education of the young, 
and Bible study, as represented in Sunday-school work, 
commend themselves to our confidence, and we will, to 
the extent of our ability, give them our aid, by both our 
personal cooperation and our contributions, as we are 
able. 

4. Resolved, That in our opinion the use of intoxicat- 
ing drinks as a beverage, and also the manufacture and 
sale of the same for that purpose, are contrary to Chris- 
tian morals, injurious to personal piety, and a hindrance 
to the Gospel; therefore, persons so using, making or 
selling, are thereby disqualified for membership in this 
Church. 

5. Resolved, That we emphatically discountenance 
and condemn the practice of Church members frequent- 
ing theatres, and other similar places of amusement, as 
inconsistent with a Christian profession, detrimental to 
personal piety, and pernicious in the influence of its exam- 
ple on others. 



566 THE NEW DIRECTORY. 

6. Resolved, That the members of this Church are 
earnestly requested not to provide for, take part in, or by 
any means encourage dancing or card playing, nor furnish 
intoxicating drinks to guests, on any occasion; but, in all 
consistent ways to discountenance the same, as a hindrance 
to personal godliness in their associations and tendencies, 
a stumbling-block in the way of the unconverted, and a 
grief to brethren whom we should not willingly offend. 

7. Resolved, That we disapprove of Christians con- 
necting themselves with secret, oath-bound societies, as 
being needless, profitless, and an offense and grief to 
many good people, and not conducive to piety or to Chris- 
tian usefulness. 



C. GLOSSARY OF AUTHORITIES. 

A list of the authorities cited in the foregoing pages is 
here appended for the satisfaction of readers. The fig- 
ures which follow the names indicate the date of birth. 
The abbreviations show denominational connections : as, 
Epis., Episcopalian ; Presb., Presbyterian ; Meth., Meth- 
odist ; Cath., Catholic; Luth., Lutheran; Ref., Re- 
formed; Cong., Congregational; Gr. C/i., Greek Church; 
Diss., Dissenting; Morav., Moravian. 

Alstidius, John Henry, 1588. Ref Luth. A learned 
German divine, professor of theology at Herbon, and au- 
thor of many works. 

Ambrose. One of the early Christian Fathers, who 
flourished about a. d. 374. 

Anthon, Charles, LL.D. Epis. Professor of Greek 
and Latin in Columbia College, New York. 

Augusti, Christian, D.D. 1772. Luth. Professor of 
theology in the universities of Basle and Bonn, Germany. 

Barclay, J. T., M.D. Christ. For several years mis- 
sionary at Jerusalem, under the patronage of the Ameri- 
can Christian Missionary Society. 

Barnes, Albert. Presb. A distinguished clergyman, 
and author of the well-known Notes on the books of the 
Bible. 

Barrow, Isaac, D.D. 1630. Epis. Eminent as a di- 
567 



568 THE NEW DIRECTORY. 

vine and mathematician. Vice-chancellor of, and pro- 
fessor of Greek in, Cambridge University, England. 

Basil. One of the Christian Fathers, who flourished 
about a. d. 360. 

Baxter, Richard. 161 5. Presb. An eminent Noncon- 
formist divine, author of the Sainfs Rest, and other 
works. 

Bengel, John. 1687. Luth. Distinguished as a pious 
and learned German divine, biblical critic, and commen- 
tator. 

Benson, Joseph. 1748. Meth. One of the most elo- 
quent preachers and able scholars of the early Methodists. 

Beza, Theodore. 1519. Presb. One of the most emi- 
nent of the reformers ; an associate of Calvin, and pro- 
fessor of theology at Geneva. 

Bingham, Joseph. 1668. Epis. Rector of Havant, 
England ; author of the great work on Christian antiqui- 
ties, the Origines. 

Brenner, Frederick, D.D. 1784. Cath. A distin- 
guished writer, member of the cathedral chapter at Bam- 
berg, Bavaria. 

Buddeus, John Franz. 1667. Luth. One of the first 
scholars of his day ; professor at the universities of Halle, 
Coburg, and Jena. 

Bloomfield, S. T., D.D. Epis. Vicar of Bisbrook, 
England. Editor of the Greek New Testament, and au- 
thor of various works. 

Bossuet, James. 1627. Cath. Bishop of Meaux, and 
state councilor of France. Distinguished as a preacher, 
author, and controversialist. 

Broughton, Thomas. 1704. Epis. Vicar of Bed- 
minster, England ; author of various works. 



GLOSSARY OF AUTHORITIES. 569 

Cave, William, D.D. 1637. Epis. Vicar of Islington, 
England ; eminent as a scholar and author. 

Calvin, John. 1509. Presb. The great German re- 
former and theologian, whom Scaliger pronounced the 
most learned man in Europe. 

Campbell, George, D.D. 17 19. Presb. President 
of, and professor of divinity in, Marischal College, Scot- 
land. 

Chrysostom, John. a. d. 347. Gr. Ch. Patriarch of 
Constantinople ; called the " golden-mouthed " preacher. 

Clark, Adam, LL.D. 1760. Meth. A distinguished 
antiquarian and Oriental scholar. The great Methodist 
commentator. 

Clarke, Samuel, D.D. 1675. Epis. An eminent Eng- 
lish divine, scholar, and author. 

Conybeare, W. J. Epis. A clergyman of the English 
Church ; joint author of the Life and Epistles of St. Paul. 

Coleman, Lyman, D.D. Cong. Professor of biblical 
literature in Lafayette College, Pa. Author of several 
works. 

Curcell^eus, Stephen. 1586. Dutch Ref. An emi- 
nent Greek scholar ; professor of divinity at Amsterdam. 

Cyril. One of the Christian Fathers, who flourished 
about a. d. 375. 

Deylingius, Solomon. 1677. Luth. A German theo- 
logian ; professor in the University of Wittenberg. 

Diodati, John. 1576. Ref. An Italian divine, pro- 
fessor of Hebrew and theology at Geneva. 

D wight, Timothy, D.D. 1752. Cong. President of 
Yale College, and professor of theology. 

Donnegan, James, M.D. Author of a Greek and Eng- 
lish lexicon extensively used. 



570 THE NEW DIRECTORY. 

Doddridge, Philip, D.D. 1702. Diss. A pious and 
popular English preacher ; author of the Family Expositor, 
and various other works. 

De Wette, William. 1780. Luth. Theological pro- 
fessor at Basle ; eminent in biblical learning. 

Dick, John, D.D. 1764. Presb. A learned Scotch 
divine ; professor of theology at Glasgow. 

Estius, Wm. von, D.D. 1542. Cath. Chancellor of, 
and professor of theology in, the University of Douay, 
France. 

Eusebius of Caesarea. About a. d. 270. One of the 
early Christian Fathers, intimate friend of the Emperor 
Constantine. Called the father of church history. 

Fell, John, D.D. 1625. Epis A learned English 
prelate ; Bishop of Oxford, and Vice-Chancellor of the 
university. 

Flatt, Frederick, D.D. 1759. Luth. Professor of 
theology at Tubingen; associated with Storr in theolog- 
ical works. 

Frankius, Aug. Herman. 1663. Luth. Professor of 
Oriental and Greek languages in the University of Halle; 
author of various works. 

Fritzsche, Karl Frie. Aug. 1801. Luth. One of the 
most learned of German philologists ; professor of the- 
ology in the University of Rostock. 

Greenfield, William. 1799. Epis. Noted as a linguist 
and lexicographer. Editor of Bagster's Comprehensive Bible. 

Gregory. One of the early Christian Fathers, who 
flourished about a. d. 360. 

Hagenbach, Karl Rudolph, D.D. 1801. Luth. Pro- 
fessor of theology in the University of Basle, and author 
of various learned works. 



GLOSSARY OF AUTHORITIES. 571 

Hammond, Henry, D.D. 1605. Epis. An eloquent 
English divine, rector of Penshurst ; nominated Bishop 
of Worcester. 

Henry, Matthew. 1662. Presb. Distinguished as a 
preacher and an expositor of the Scriptures. 

Hermas. About a. d. 95. One of the apostolical Fa- 
thers, and supposed author of a work called the Shep- 
herd. 

Hippolytus. One of the Christian Fathers. Supposed 
Bishop of Portus, near Rome. Flourished about a. d. 225. 

Justin Martyr. One of the early Christian Fathers, 
who flourished about a. d. 140. 

King, John Glen, D.D. 1731. Epis. A distinguished 
English divine and antiquarian. 

Leigh, Edward. 1602. Presb. An English layman, 
distinguished in biblical lexicography and exegesis. A 
member of Parliament and of the Westminster Assembly. 

Leighton, Robert. 161 1. Epis. A learned and pious 
Scotch prelate, Archbishop of Glasgow. 

Lightfoot, John, D.D. 1602. Epis. Distinguished 
for learning, especially as a Hebraist ; Vice-Chancellor of 
Cambridge University, and member of the Assembly of 
Divines. 

Limborch, Philip. 1633. Dutch Ref. Professor of 
theology at Amsterdam, and author of various works. 

Liddell, Henry George. Epis. Dean of Christ Church, 
Oxford, England. Associated in lexicography with Rob- 
ert Scott, D.D., Epis., Master of Baliol College, Oxford. 

Luther, Martin, D.D. 1483. Ref. The celebrated 
German reformer, preacher, and author. 

Macknight, James, D.D. 1721. Presb. A learned 
Scotch divine and commentator on the Epistles. 



572 THE NEW DIRECTORY. 

Mede, Joseph, B.D. 1586. Epis. A learned English 
divine, eminent for scholarship in Greek. 

Melancthon, Philip. 1497. Ref. The most learned 
and eminent associate of Luther in the German Reforma- 
tion. 

Meyer, Frederick, D.D. Luth. A distinguished Ger- 
man theologian, jurist, and scholar. 

Moldinatus, John. 1534. Cath. A brilliant and 
learned writer, and teacher in theology and philosophy. 

Mosheim, John von, D.D. 1694. Luth. Chancellor 
of the University and professor of theology at Gottingen. 
Church historian. 

Murdock, James, D.D. 1776. Cong. A profound 
scholar, professor in Theological Seminary, Andover, 
Mass. Translator of Mosheim. 

Neander, John Aug. Wil. 1789. Evang. Luth. The 
great German scholar and ecclesiastical historian ; pro- 
fessor in the universities of Heidelberg and Berlin. 

Newton, Thomas, D.D. 1704. Epis. Bishop of Bris- 
tol, England, and author of various works. 

Olshausen, Herman, D.D. 1796. Luth. Professor 
of theology in the University of Erlangen, in Bavaria. 

Parkhurst, John. 1728. Epis. A learned English 
divine and lexicographer. 

Passow. 1786. Luth. A distinguished German phil- 
ologist, professor in the University of Breslau. 

Pictetus, Benedict. 1655. Presb. A learned Prot- 
estant divine ; professor of theology at Geneva. 

Poole, Matthew. 1624. Presb. A learned English 
divine and commentator. 

Ricaut, Sir Paul. 1628. Epis. An English traveler, 
author, and diplomatist, consul at Smyrna. 



GLOSSARY OF AUTHORITIES. 573 

Robinson, Edward, D.D. Cong. Professor of biblical 
literature in Union Theological Seminary, New York. 
Author of N. T. Greek Lexicon. 

Rosenmuller, John George. 1736. Luth. A German 
scholar, and divinity professor at Erlangen and Leipsic. 

Salmasius, Claude. 1596. Ref. A French Protestant, 
noted for scholarship ; professor of ecclesiastical history 
at Leyden. 

Saurin, James. 1677. Ref. A celebrated French 
Protestant pulpit orator and author. 

Scapula, John. 1540. A native of Lausanne, chiefly 
known for his work in lexicography. 

Schaff, Philip, D.D. Presb. Eminent as a scholar 
and historian ; professor in Union Theological Seminary, 
New York. 

Schleusner, Frederic, D.D. Luth. Professor of the- 
ology at Wittenberg. Distinguished in New Testament 
lexicography. 

Scholz, John Mar. Aug. Luth. A distinguished bib- 
lical scholar, author, and professor of theology. 

Sophocles, E. A., LL.D. Born in Greece, professor of 
Greek in the University of Cambridge, Massachusetts. 

Schoettgen, Christian. 1687. Luth. Professor in 
various German institutions of learning. 

Schrevelius, Cornelius. 1615. Dutch Ref. An emi- 
nent critic and lexicographer of Leyden, Holland. 

Sherlock, Thomas. 1678. Epis. An English prelate ; 
Bishop successively of Bangor, Salisbury, and London. 

Scott, Thomas, D.D. 1747. Epis. An English di- 
vine, well known for his Bible commentary. 

Stackhouse, Thomas. 1680. Epis % An English di- 
vine, well known as author of the History of the Bible. 



574 THE NEW DIRECTORY. 

Stanley, Arthur Pen. D.D. Epis. Dean of West- 
minster, and professor of ecclesiastical history at Oxford, 
England. 

Storr, Christian, D.D. 1746. Luth. A German divine 
and author, associated with Flatt in biblical learning. 

Stourdza, Alexander. 1738. Gr. Ch. A Russian 
scholar, traveler, and diplomatist. 

Taylor, Jeremy, D.D. 16 13. Epis. An eloquent 
English prelate and distinguished author. Bishop of 
Down and Connor. 

Tertullian, Septimus Florens. One of the early 
Christian Fathers ; author of several works. Flourished 
about a. d. 200. 

Thomson, W. M., D.D. Presb. Missionary of the Amer- 
ican Board, for twenty-five years, in Syria and Palestine. 

Tillotson, John, D.D. 1630. Epis. A noted English 
prelate, Archbishop of Canterbury. 

Towerson, Gabriel, D.D. 1630. Epis. A divine of 
the English Church ; author of various works. 

Turretin, John Alph. 1681. Presb. A celebrated 
scholar ; professor of theology at Geneva. 

Tyndale, William. Epis. The great English reformer 
of the sixteenth century ; suffered martyrdom in 1536. 
Translated the New Testamem 

Valesius, Henry. 1603. Cath. A distinguished French 
critic and scholar ; appointed historiographer of France. 

Venema, Herman. 1697. Dutch Ref. Distinguished 
as a scholar ; professor in the University of'Franeker, 
Friesland. 

Vitringa, Campegius, D.D. 1659. Luth. A learned 
divine, professor g,f Oriental languages, history, and divin- 
ity at Franeker, Friesland. 



GLOSSARY OF AUTHORITIES. 575 

" Von Colln, Daniel Geo. Con. 1788. Morav. Pro- 
fessor of theology at Breslau, and author of theological 
works. 

Vossius, Gerhard. 1577. Epis. Professor at Leyden. 
Eminent as a critic and philologist. 

Waddington, George. Epis. An English divine, Fel- 
low of Trinity College, and prebendary in the Cathedral 
church of Chichester. 

Wall, William, D.D. 1646. Epis. Vicar of Shore- 
ham, England ; author of the learned History of Infant 
Baptism. 

Wesley, John. 1703. Meth. Founder of Methodism 
in England. Most distinguished of the Wesley family. 
An able scholar and preacher. 

Wetstein, John James. 1693. Luth. Distinguished 
as a biblical scholar ; professor at Amsterdam. Editor of 
the New Testament. 

Whitby, Daniel, D.D. 1638. Epis. An English divine 
and commentator. 

Whttefield, George. 17 14. Epis. The celebrated 
preacher ; associate of Wesley and the Calvinistic Meth- 
odists. 

Witsius, Herman. 1636. Dutch Ref. An eminent 
Dutch divine ; professor of divinity at Franeker, Utrecht, 
and Leyden. 

Winer, George B. 1789. Luth. A German scholar 
and theologian, celebrated for his knowledge of New Tes- 
tament literature. 

Zanckius, Jerome. Cath. Professor of theology at 
Heidelberg. Embraced Protestantism with Peter Martyr. 

Zwingli, Ulrich. 1484. Ref. The great Swiss reform- 
er; coadjutor and friend of Luther; scholar and author. 



D. RULES OF ORDER. 

The ordinary parliamentary rules of order commonly 
used in all deliberative bodies are those which govern 
churches and other religious societies in their meetings 
for business, in case no other rules are adopted at the 
commencement of their deliberations. Any body has the 
right to adopt any system of rules it may see fit to prefer. 
While in ordinary Church meetings it may not be wise to 
be over-punctilious as to order, it is wise to be very 
orderly, and to avoid confusion and disorder in the pro- 
ceedings. The spirit of worship should pervade the busi- 
ness meetings of the Church. They should be opened 
with singing, reading the Scriptures and prayer. The 
pastor is, of right, moderator, and on him, more than on 
any one else, will depend the good order, and the efficiency 
of the proceedings. 

Motions. 

i. All business shall be presented by a motion, made by 
one member, and seconded by another, and presented in 
writing by the mover, if so required. 

2. No discussion can properly be had until the motion 
is made, seconded, and stated by the chairman. 

3. A motion cannot be withdrawn after it has been dis- 
cussed, except by the unanimous consent of the body. 

4. A motion having been discussed, must be put to 

576 



RULES OF ORDER. 577 

vote, unless withdrawn, laid on the table, referred or post- 
poned. 

5. A motion lost should not be recorded, except so 
ordered by the body at the time. 

6. A motion lost cannot be renewed at the same meet- 
ing, except by unanimous consent. 

7. A motion should contain but one distinct proposi- 
tion. If it contains more, it must be divided at the 
request of any member, and the propositions acted on 
separately. 

8. Only one question can properly be before the meet- 
ing at the same time. No second motion can be allowed 
to interrupt one already under debate, except a motion to 
amend, to substitute, to commit, to postpone, to lay on the 
table, for the previous question, or to adjourn. 

9. These subsidiary motions just named cannot be in- 
terrupted by any other motion; nor can any other motion 
be applied to them, except that to amend, which may be 
done by specifying some time, place, or purpose. 

10. Nor can these motions interrupt or supersede each 
other; only that a motion to adjour?i is always in order, 
except while a member has the floor, or a question is being 
taken, and, in some bodies, even then. 

Amendments. 

1. Amendments may be made to resolutions in three 
ways : By omitting, by adding, or by substituting words 
or sentences. - 

2. An amendment to an amendment may be made, but 
is seldom necessary, and should be avoided. 

3. No amendment should be made which essentially 
changes the meaning or design of the original resolution. 

37 



578 THE NEW DIRECTORY. 

4. But a substitute may be offered, which may change 
entirely the meaning of the resolution under debate. 

5. The amendment must first be discussed and acted 
on, and then the original resolution as amended. 

Speaking. 

1. Any member desiring to speak on a question should 
rise in his place and address the moderator, confine his 
remarks to the question, and avoid all unkind and disre- 
spectful language. 

2. A speaker using improper language, introducing im- 
proper subjects, or otherwise out of order, should be called 
to order by the chairman, or any member, and must either 
conform to the regulations of the body, or take his seat. 

3. A member while speaking can allow others to ask 
questions, or make explanations; but if he yields the floor 
to another, he cannot claim it again as his right. 

4. If two members rise to speak at the same time, pref- 
erence is usually given to the one farthest from the chair, 
or to the one opposing the question under discussion. 

5. The fact that a person has several times arisen and 
attempted to get the floor, gives him no claim or right to 
be heard. Nor does a call for the question deprive a 
member of his right to speak. 

Voting. 

1. A question is put to vote by the chairman, having 
first distinctly restated it, that all may vote intelligently. 
First, the affirmative, then the negative is called, each so 
deliberately as to give all an opportunity of voting. He 
then distinctly announces whether the motion is carried, 
or lost. 



RULES OF ORDER. 579 

2. Voting is usually done by "aye" and "no," or by 
raising the hand. In a doubtful case by standing and be- 
ing counted. On certain questions by ballot. 

3. If the vote, as announced by the chairman, is doubted, 
it is called again, usually by standing to be counted. 

4. All members should vote, unless for reasons excused; 
or unless under discipline, in which case they should take 
no part in the business. 

5. The moderator does not usually vote, except the 
question be taken by ballot; but when the meeting is 
equally divided, he is expected, but is not obliged, to give 
the casting vote. 

6. When the vote is to be taken by ballot, the chairman 
appoints tellers, to distribute, collect, and count the ballots. 

Com??iittees. 

1. Committees are nominated by the chairman, if so 
directed by the body, or by any member, and the nomina- 
tion is confirmed by a vote of the body. More commonly 
the body directs that all committees shall be appointed by 
the chairman, in which case no vote is needed to confirm. 

2. Any matter of business, or subject under debate, 
may be referred to a committee, with or without instruc- 
tions. The committee make their report, which is the 
result of their deliberations. The body then takes action 
on the report, and on any recommendations it may con- 
tain. 

3. The report of a committee is received, when it is lis- 
tened to, having been called for, or permitted by the 
moderator, with or without a vote of the body. The 
report is accepted by a vote, which acknowledges their 
services, and places the report before the body for its ac- 



580 THE NEW DIRECTORY. 

tion. Afterward, any distinct recommendation contained 
in the report is acted on, and may be adopted or rejected. 

4. Frequently, however, when the recommendations of 
the committee are of a trifling moment or likely to be 
generally acceptable, the report, having been received, is 
accepted and adopted by the same vote. 

5. A report may be recommitted to the committee, with 
or without instructions, or, that committee discharged and 
the matter referred to a new one for further consideration, 
so as to present it in a form more likely to meet the gen- 
eral concurrence of the body. 

6. A committee may be appointed with power for a spe- 
cific purpose. This gives them power to dispose conclusive- 
ly of the matter, without further reference to the body. 

7. The first named in the appointment of a committee 
is, by courtesy, considered the chairman. But the com- 
mittee has the right to name its own chairman. 

8. The member who moves the appointment of a com- 
mittee is usually, though not necessarily, named its chair- 
man. 

9. Committees of arrangement, or for other protracted 
service, report progress from time to time, and are con- 
tinued until their final report, or until their appointment 
expires by limitation. 

10. A committee is discharged by a vote when its busi- 
ness is done and its report accepted. But usually, in 
routine business, a committee is considered discharged by 
the acceptance of its report. 

Standing Committee. 

A committee appointed to act for a given period, or 
during the recess of the body, is called a standing commit- 



RULES OF ORDER. 58 1 

tee. It has charge of a given department of business 
assigned by the body, and acts either with power, under 
instructions, or at discretion, as may be ordered. A 
standing committee is substantially a minor board, and 
has its own chairman, secretary, records, and times of 
meeting. 

Appeal. 

The moderator announces all votes, and decides all 
questions as to rules of proceeding and order of debate. 
But any member who is dissatisfied with his decisions may 
appeal from them to the body. The moderator then puts 
the question, " Shall the decision of the chair be sus- 
tained V The vote of the body, whether negative or 
affirmative, is final. The right of appeal is undeniable, 
but should not be resorted to on trivial occasions. 

Previous Question. 

l . Debate may be cut short by a vote to take the previous 
question. This means that the original, or main question 
under discussion, be immediately voted on, regardless of 
amendments and secondary questions, and without further 
debate. Usually a two-thirds vote is necessary to order 
the previous question. 

1. If the motion for the previous question be carried, 
then the main question must be immediately taken with- 
out further debate. 

2. If the motion for the previous question be lost, the 
debate proceeds as though no such motion had been made. 

3. If the motion for the previous question be lost, it 
cannot be renewed with reference to the same question 
during the same session. 



582 THE NEW DIRECTORY. 

To Lay on the Table. 

Immediate and decisive action on any question under 
discussion may be deferred by a vote to lay on the table 
the resolution pending. This disposes of the whole sub- 
ject for the present, and ordinarily is, in effect, a final dis- 
missal of it. But any member has the right subsequently 
to call it up, and the body will decide by vote whether or 
not it shall be taken from the table. 

i. Sometimes, however, a resolution is laid on the table 
for the present, or until a specified time, to give place to 
other business. 

2. A motion to lay on the table must apply to a resolu- 
tion, or other papers. An abstract subject cannot be dis- 
posed of in this way. 

Postponement 

A simple postponement is for a specified time or purpose, 
the business to be resumed when the time or purpose is 
reached. But a question indefinitely postponed is consid- 
ered as finally dismissed. 

Not Debatable. 

Certain motions, by established usage, are not debatable, 
but when once before the body, must be taken without 
discussion. 

These are : the previous question, for indefinite postpone- 
ment, to commit, to lay on the table, to adjourn. 

But when these motions are modified by some condition 
of time, place, or purpose, they become debatable, and 
subject to the rules of other motions, but debatable 
only in respect to the time, place, or purpose which brings 
them within the province of debate. 



RULES OF ORDER. 583 

A body is, however, competent, by a vote, to allow de- 
bate on all motions. 

To Reconsider. 

A motion to reconsider a. motion previously passed must 
be made by one w T ho voted for the motion when it passed. 

If the body votes to reconsider, then the motion or res- 
olution being reconsidered stands before them as previous 
to its passage, and maybe discussed, adopted, or rejected. 

A vote to reconsider should be taken at the same ses- 
sion at which the vote reconsidered was passed, and when 
there are as many members present. But this rule, though 
just, is frequently disregarded. 

Not to be Discussed. 

If, when a question is introduced, any member objects 
to its discussion as foreign, profitless, or contentious, the 
moderator should at once put the question, "Sha/i this 
motio?i be discussed '? " If this question be decided in the 
negative, the subject must be dismissed. 

Order of the Day. 

The body may decide to take up some definite business 
at a specified time. That business therefore becomes the 
order of the day for that hour. When the time mentioned 
arrives the chairman calls the business, or any member 
may demand it, with or without a vote, and all pending 
questions are postponed in consequence. 

Point of Order. 

Any member who believes that a speaker is out of 
order, or that discussion is proceeding improperly, may at 



584 THE NEW DIRECTORY. 

any time rise to a point of order. He must distinctly state 
his question or objection, which the moderator will decide. 

Privileges. 

Questions relating to the rights and privileges of mem- 
bers are of primary importance, and, until disposed of, 
take precedence of all other business, and supersede all 
other motions, except that of adjournment. 

Pule Suspended. 

A rule of order may be suspended by a vote of the body 
to allow the transaction of business necessary, but which 
could not otherwise be done without a violation of such 
rule. 

Pilling Planks. 

Where different numbers are suggested for filling blanks, 
the highest number, greatest distance and longest time are 
usually voted on first. 

Adjournment. 

1. A simple motion to adjourn is always in order, except 
while a member is speaking, or when taking a vote. It 
takes precedence of all other motions, and is not debatable. 

2. In some deliberative bodies a motion to adjourn is 
in order while a speaker has the floor, or a vote is being 
taken, the business to stand, on reassembling, precisely as 
when adjournment took place. 

3. A body may adjourn to a specific time, but if no time 
be mentioned, the fixed or usual time of ' meeting is un- 
derstood. If there be no fixed or usual time of meeting, 
then an adjournment without date is equivalent to a dis- 
solution 



E. FORMS AND BLANKS. 

There are no fixed or necessary forms for Letters of 
Dismission, Calls for Councils, Minutes of Conventions, 
and the like. The customs of churches may differ, and 
the taste of those who prepare these forms will vary. They 
should be concise, intelligible and definite as to the pur- 
pose for which they are designed. The following consti- 
tute substantially the forms in common use: 

i . Letters of Dismission. 

The Baptist Church of 

To the Baptist Church of 
Dear Brethren: 

This is to certify that is a member in good 

and regular standing with us, and at own request, 

is hereby dismissed, for the purpose of uniting with you. 
When has so united, connection with us will 

cease. May the divine blessing rest on and on 

you. 

Done by order of the Church. 

Ch. Clerk. 
New York, June , 18 

This Letter is valid for six months. 

Note i.— It is customary to limit letters to a specified time, 
after which they are not valid, but may be renewed at the discre- 

585 



586 THE NEW DIRECTORY. 

tion of the Church, if satisfactory reasons are given for their 
non-use. 

Note 2. — A letter may be granted to " any Church of the same 
faith and order," instead of to a specified Church, when the mem- 
ber is uncertain with what one he may unite. 

Note 3. — But a letter granted to a particular Church is valid 
for some other Church, should that other see fit to accept it. Each 
Church is sole judge of the fitness of those whom it receives. 

2. Letter of Commendation. 

This certifies that is a member in good 

standing in the Baptist Church in , and is 

hereby commended to the confidence and Christian fel- 
lowship of sister churches wherever Providence may di- 
rect course. 

Pastor, or Clerk. 
New York, June ,18 

Note. — This form of letter is for members during a tempo- 
rary absence from home, and may be given by the pastor person- 
ally, or by the Church's formal action. 

3. Letter of Notification. 

New York, June , 18 
To the Baptist Church. 

Dear Brethren: 

This certifies that was received by Letter 

from you, to membership in the Baptist Church, 

June ' , 18 

Ch. Clerk. 

Note i. — This form is attached to, or enclosed in, every letter 
granted, and filled by the Church receiving the member, and re- 
turned to the one granting it. 



FORMS AND BLANKS." 587 

Note 2. — When members are dismissed to constitute a new 
Church, that fact should be stated in the letters. 

4. Mi?iutes of Church Meeting. 

New York, June ,18 
The Church held its regular meeting for business this 
evening at o'clock. 

Pastor, moderator. 

After singing, and reading the Scriptures, prayer was 
offered by- 
Minutes of the last meeting were read and approved. 
[Then follows a faithful record of the business trans- 
acted.] 

Meeting adjourned. 

Ch. Clerk. 

Note. — The records of a Church should show not only bare 
minutes of its business, but a concise mention of important events 
and changes in its current history, for reference and information 
in after years. 

5. Call for an Ordaining Council. 

New York, June 18 

The Baptist Church of 

To the Baptist Church of 

Dear Brethren: 

You are requested to send your pastor and two breth- 
ren to sit with us in Council, July , at 
o'clock p. m., to consider and advise as to the expediency 
of publicly setting apart to the work of the Gospel minis- 
try our brother . The Council will meet 
in 

The following churches are invited: 
By order of the Church, 

Ch. Clerk. 



588 THE NEW DIRECTORY. 

6. Call for a Recognizing Council. 

New York, June , 18 
To the Baptist Church of 

Dear Brethren: 

In behalf of a company of brethren and sisters in Christ, 
you are requested to send your pastor and two brethren, 
to meet in Council at , July , at o'clock 

p. m., to consider the propriety of recognizing said com- 
pany as a regular and independent Church of Christ. 
The following churches are invited: 
Fraternally yours, 

Com., or Clerk. 

7. Call for an Advisory Council. 

New York, June , 18 
The Baptist Church of 

To the Baptist Church of 

Dear Brethren: 

You are requested to send your pastor and two breth- 
ren, to sit in Council July ,18 , at o'clock 
p. m., to consider and advise as to certain difficulties exist- 
ing among us, which disturb our peace, and threaten 
serious injury to the welfare of our Church. 
The Council will meet in 
The following churches are invited: 
By order of the Church, 

Ch^ Clerk. 

Note i. — All Councils are advisory, in the sense that none are 
authoritative. But it is usual to call those advisory which are 
called to advise, especially as to the settlement of difficulties. 

Note 2. — Advisory Councils may be called by either churches 



FORMS AND BLANKS. 589 

or individuals, and also as to other matters than pending difficul- 
ties. The call should state the object. 

Note 3. — For directions as to calling and using Councils, see 
the chapter on that subject. 

8. Minutes of a Council. 

New York, June , 18 
An Ecclesiastical Council, called by the Church, 

convened at this day, at o'clock p. m. 

Organized by choosing , moderator, and 

, clerk. 
Prayer was offered by 

The credentials of pastors and messengers were pre- 
sented. The following churches were represented by the 
following brethren: 

Churches. Messengers. 



The records of the Church relating to the call of the 
Council were read, also the letter missive, showing the ob- 
ject to be 

[Then follows a faithful record of the proceedings as 
they transpired.] 

Council dissolved, or adjourned sine die. 

- Moderator. - 

Clerk. 

Note. — A true copy of the minutes, signed by the moderator 
and clerk, should be furnished to the parties calling the Council. 



590 THE NEW DIRECTORY. 

9. Minutes of a Committee. 

New York, June , 18 

The committee met at , at 

o'clock p. M. 

Present: 

Brother in the chair. Prayer was offered 

by 

Minutes of the last meeting read and approved. 

[Record of business.] 

Adjourned. 

Secretary. 



10. Minutes of a Convention. 

New York, June , 18 
A convention called to consider met at 

at o'clock p. m., this day. 

was chosen chairman and sec- 

retary. 

After prayer by , the chairman stated the 

object of the meeting to be 

[Then follows a true record of proceedings.] 
Adjourned, or dissolved. 

Chairman. 
Secretary. 

Note. — The rules of order to be observed in all meetings, 
whether religious or secular, are substantially the same — the or- 
dinary parliamentary rules. But any organization or deliberative 
body has the right to make its own rules at the commencement of 
its sessions, If none are then adopted, common rules prevail. 



FORMS AND BLANKS. 59I 

11. Form of a License. 

It is customary for young men who believe themselves 
called of God to the work of the Gospel ministry, to ask 
from their Church a license, granting the Church's ap- 
proval of their exercise of ministerial gifts. Some theo- 
logical seminaries require a license for every student 
admitted to divinity studies. A license confers no cleri- 
cal authority, but simply approves the course of the licen- 
tiate in the matter. 

There is no invariable form of license, but the follow- 
ing substantially serves the purpose: 

License. 

This certifies that Bro. is a member of 

the Church, in good standing, and held by 

us in high esteem; and, after having opportunity for judg- 
ing, we believe him to have been called of God to the 
work of the Gospel ministry, and hereby give him our en- 
tire consent and cordial approval in the improvement of 
his gifts in preaching the Gospel, as Providence may afford 
him an opportunity. And we pray the great Head of the 
Church to endow him with all needful grace, and crown 
his labors with abundant success. 

Done by order of the Church, this day, June , 
18 

Pastor. 
Clerk. 
. New York. 

Note i. — A license can be annulled or withdrawn at any time, 
should the Church have, in its judgment, sufficient reason for 
such action. 



592 THE NEW DIRECTORY. 

Note 2. — A license in no sense invests the licensee with min- 
isterial functions, beyond approval in conducting religious ser- 
vices and expounding the Scriptures. 

Note 3. — Quite commonly a license includes advice or approval 
of the candidate's pursuing appropriate studies, the better to pre- 
pare him for the work of the ministry, since a license by no 
means implies an immediate entrance upon full ministerial func- 
tions. 



12. Certificate of Ordination. 

This certifies that our Brother was pub- 

licly ordained and set apart to the work of the Gospel 
ministry with appropriate religious services, prayer, and 
the laying on of hands, according to the usages of Bap- 
tist churches, at , Aug. , 18 

That he was called to ordination by the Church, 

of which he was a member, and which, after full and suffi- 
cient opportunity for judging of his gifts, were agreed in 
the opinion that he was divinely called to the work of the 
ministry. 

That churches were represented in the Council 

by ministers, and laymen, and that, after 

a full, fair and deliberate examination, being satisfied on 
all points, the Council did unanimously recommend his 
ordination. 

That our Bro. did accordingly receive the 

full, entire and hearty approval of the Council in his offi- 
cial entrance upon the work of the ministry, administer- 
ing the ordinances, and otherwise assuming all the func- 
tions of a Christian minister. And may the blessing of 
the great Head of the Church attend him, crown his la- 



FORMS AND BLANKS. 593 

bors with abundant success, and make him an honored 
instrument of good to Zion and the world. 

Moderator. 

Clerk. 
New York, Sept. , 18 

Note. — As a rule, men are not ordained, except as pastors of 
churches, or to become missionaries and raise up churches. To 
ordain men to occupy semi-secular positions, because it may class 
them with clergymen, or enable them occasionally to serve the 
churches by administering the ordinances, when they neither do, 
nor expect to, enter fully into ministerial service, is not generally 
approved, or deemed orderly. 



38 



F. BENEVOLENT SOCIETIES. 

To every true Christian desiring the universal coming 
of the kingdom of Christ, and ready to do the best he can 
for its triumph, " the field is the world." His sympathies 
and endeavors will not be limited to the small area of his 
Church and his community, though there is his first, and 
probably his chiefest, obligation, but by all methods divinely 
approved, he should strive to save men. Baptists have 
well-established agencies, on which God has most gra- 
ciously smiled, and to which he has given marked success 
for doing Christian work outside of Church limitations: 
Foreign Missions, Home Missions, Bible work and relig- 
ious publications, with other appliances for Christian ser- 
vice. Every Church, and every Church member, should 
know what is going on in his own denomination as to the 
progress of the Gospel. A brief reference to our principal 
Christian agencies is here appended, for the benefit espe- 
cially of younger members, who may be less familiar with 
them than those who are older. 

i. Missionary Union. 1814. 

The Missionary Union is the society through whose 
agency Baptists of the North, East and West send the 
Gospel to foreign countries, and especially to heathen 
lands. It was brought into being in a very providential 
manner. At the beginning of this century little was 

594 



BENEVOLENT SOCIETIES. 595 

known in this country, and less done, by Christian peo- 
ple, as to foreign missions. The grand work now be- 
ing done by the Gospel in heathen lands is the achieve- 
ment of the present century. February 19, 181 2, 
Adoniram Judson and his wife, together with Rev. Mr. 
Newell and his wife, sailed from Salem, Mass., as mis- 
sionaries for Asia, under the patronage of the American 
Board of Commissioners for Foreign Missions. Only the 
day before, Rev. Luther Rice, in company with Revs. 
Messrs. Nott and Hall, sailed from Philadelphia for the 
same destination. It was a very notable occurrence, which 
has passed into history as providential, that during their 
voyage, though separated on the sea, Mr. and Mrs. 
Judson and Mr. Rice had their attention called to 
the subject of Christian baptism — when they left home 
none of them were Baptists— with similar results, namely, 
that they adopted Baptist views respecting this ordinance. 
On reaching India they united with the English Baptists 
whom they found there, and resigned their connection 
with the Board of Commissioners at home. American 
Baptists had not yet sent missionaries to the heathen, 
and these brethren at once sent back to America an ap- 
peal to Baptists for support, and to awaken an interest 
among the churches in the work of missions among the 
heathen. 

Strange to say, the effort of these brethren to establish 
Christian missions in India was met by the most decided 
hostility on the part of the British government, whose in- 
fluence was potential, and they were compelled to leave 
Calcutta. Thereupon Mr. Rice returned to America, to 
stir up the Baptists, and excite a deeper interest in the 
work, and Mr. Judson and his wife, in a very unexpected 



596 THE NEW DIRECTORY. 

manner, and contrary to all his previous plans, entered 
Burmah, and arrived at Rangoon in July, 18 13. 

These events, so new and unlooked-for, aroused Amer- 
ican Baptists, not only to the importance of the work, but 
also to the responsibility so strangely thrown on them in 
respect to it. The conviction became deep and general 
that they should at once organize a missionary society for 
the prosecution of Christian work in foreign lands. Ac- 
cordingly, a convention was called for the purpose, com- 
posed of delegates from churches and Associations. This 
convention met in Philadelphia, May 18, 1814, when the 
"* Triennial Convention " was organized under the name 
of " The General Missionary Convention of the Baptist 
Denomination in the United States of America for For- 
eign Missions." It was to meet triennially, which gave 
its common designation. Under this arrangement the 
society continued to act efficiently until November, 1845, 
when, at a special meeting held in New York, several 
changes were made in its constitution, and the name 
changed to its present title, " The American Baptist Mis- 
sionary Union." 

The society now meets annually, and its affairs are ad- 
ministered by an executive committee located in Boston, 
Mass. At the seventy-eighth anniversary, held in Phila- 
delphia May 24, 25, 26, 1892, the treasurer reported, as 
the total receipts from all sources during the preceding 
year, $589,772, of which sum $130,000 was from legacies. 
Missions were sustained in various heathen lands, and in 
seven European countries. They have under their pa- 
tronage 2,030 missionaries, with 1,459 churches, and 163,- 
881 Church members. During the preceding year 18,549 
converts were baptized and added to the churches. About 



BENEVOLENT SOCIETIES. 597 

11,000 of these converts were from among the heathen, 
while churches among the heathen contributed, during 
the year, $60,000 for mission purposes. In connection 
with these mission churches are more than 78,000 pupils 
in Sunday-schools. The report showed an increase over 
the year before of 39 missionaries, 207 native preachers, 
44 churches, and 11,239 Church members. 

2. Baptist Publication Society. 1824. 

The Publication Society grew out of the " Baptist Gen- 
eral Tract Society," organized in Washington, D. C, Feb- 
ruary 20, 1824. The Tract Society itself seemed the 
result of a concurrence of Providential circumstances, and 
was largely the fruit of personal labors on the part of Rev. 
Noah Davis, Rev. J. D. Knowles, and Rev. Dr % Stoughton, 
chiefly instrumental in its organization. During its first 
year this Society published nineteen tracts, containing in 
all fifty-six pages, of which 86,000 copies were circulated. 
In 1826 the Society was transferred to Philadelphia, as a 
more desirable centre of operations. In 1827 the publi- 
cation of a magazine was commenced. At length the 
need for books became apparent, for family and Sunday- 
school use. The necessity for tracts, books and periodi- 
cals arose in the same way, from denominational consid- 
erations. Other publishers and publishing societies would 
not issue works distinctively Baptistic. If a literature 
adapted to their faith and polity was to be had, they must 
furnish it. 

At the sixteenth anniversary, held in New York April, 
1840, the Society was reorganized on a broader basis, 
and called "The American Baptist Publication Society,'! 



59 8 THE NEW DIRECTORY. 

for the publication of denominational and general relig- 
ious literature. 

In 1855 the constitution was still further amended, and 
in 1856 the "New England Sunday-school Union," a so- 
ciety similar in aim and purpose, was merged in this. 
It should not be forgotten that as early as 181 1 the 
" Evangelical Tract Society " was organized by Baptists 
in Boston, and became the centre of denominational pub- 
lications. But its work extended little beyond New Eng- 
land. 

The Publication Society now has a large and elegant 
building of its own for headquarters, with all appliances 
for a successful prosecution of its work. Its Sunday- 
school periodicals have an immense circulation, extending 
to many millions monthly. A large colporteur and Bible 
work is done. It has also branches in six different States, 
East, West, North and South. These constitute the cen- 
tre of operations for the sections of country in which they 
are located. 

The sixty-eighth anniversary of the Society was held in. 
Philadelphia May 29, 30, 1892. Total receipts during 
the previous year, from all sources, as reported, was $673,- 
484. Of this amount $533,656.59 was from the business 
department, by sales of its publications. The balance 
was contributions for the benevolent work of the Society. 

3. Home Mission Society. 1832. 

In 1802 " The Massachusetts Baptist Missionary So- 
ciety" was organized in Boston. This, strictly speaking, 
was the first missionary society organized by American 
Baptists. Its object was, " to furnish occasional preach- 
ing, and to promote the knowledge of evangelical truth 



BENEVOLENT SOCIETIES. 599 

in the new settlements within the United States, or further, 
if circumstances should render it proper." This might 
have been considered both a home and foreign missionary 
society. Other organizations were subsequently formed, 
more or less local and temporary. It was felt that a na- 
tional society was needed, to plant and foster Baptist 
churches in our rapidly growing country. 

Through the efforts of Boston Baptists chiefly, *an explo- 
ration of the new States and Territories was undertaken, 
with a view to more enlarged efforts in this direction. 
This work was undertaken and efficiently performed by 
Rev. Jonathan Going, and, from the information gained, 
the demand for more extended and energetic mission 
efforts in our own country became apparent. For the ac- 
complishment of this a new society seemed a necessity. 
Preliminary steps were accordingly taken, a convention 
called, and held in New York April 27, 1832, at which 
this society was organized. The efficient forerunner of 
this work was Rev. John M. Peck, an able and conspicu- 
ous pioneer, a man of large ability and great devotion, 
who laid broad and deep-foundations through the South- 
west for all that that has followed. 

The executive board is located in New York city, and 
holds monthly meetings — the Society meeting annually. 
The work of the Society, as at present adjusted, is three- 
fold : missionary work proper, planting and sustaining 
churches, building chapels and church houses, and the 
support of schools among the colored people of the South, 
Indians, Chinese and Mexicans. About thirty schools of 
various grades are sustained. At the sixtieth anniversary, 
held in Philadelphia May 27, 28, 1892, the receipts re- 
ported from all sources were, $500,390.97. The Society 



60G THE NEW DIRECTORY. 

has its missions in 49 States and Territories, in British 
America, and in Mexico. The missionaries numbered 
I y°53* an d are themselves of 14 different nationalities; 
had under their patronage 27 schools, with 6,687 pupils 
enrolled, 466 of whom are ministerial students; 121 church 
edifices were erected, situated in 33 different States and 
Territories; 4,335 baptisms by missionaries reported; 1,122 
Sunday-schools, with 69,453 pupils enrolled. And the 
work and demand for means increase faster than at any 
previous period. 

4. Southern Baptist Convention. 1845. 

From the organization of mission work among Baptists, 
churches in all parts of the Union, without sectional dif- 
ferences, had worked together. But finally it came to pass 
that the question of slavery, then existing at the South, 
disturbed the general harmony, and Southern Baptists 
withdrew from cooperation in what were termed " North- 
ern Societies," and organized agencies of their own. 

In response to a call from the Board of the Virginia 
Foreign Baptist Missionary Society, a Convention met in 
Augusta, Ga., May 8, 1845. Ttri s Convention was com- 
posed of messengers from churches, local missionary so- 
cieties, and other Baptist bodies, chiefly at the South. 
After the presentation and discussion of the whole sub- 
ject, "The Southern Baptist Convention " was organized. 
Rev. William B. Johnson, D.D., was its first president, 
and for many years filled that office. At first the Con- 
vention met triennially, afterward biennially, but now an- 
nually. The Convention, under one general administra- 
tion, conducts all of its mission work. It has a Foreign 
Mission Board, located in Richmond, Va. ; a Home Mis- 



BENEVOLENT SOCIETIES. 6oi 

sion Board, located in Atlanta, Ga. ; a Sunday-school 
Board, located in Nashville, Tenn. Missions are sus- 
tained in Italy, Brazil, China, Africa, Cuba, and Mexico. 
At the forty- sixth anniversary, held at Birmingham, Ala., 
May 8-12, 1891, there were reported receipts for foreign 
work during the preceding year of $113,522; for home 
work, $67,188. On the foreign field they have 38 sta- 
tions, 17 out-stations in cities, and 130 other preaching 
places; 38 male and 48 female missionaries, 33 ordained 
and 53 unordained native workers — 163 in all; 67 churches, 
with 2,377 members; 361 baptisms reported the preced- 
ing year; 22 schools, with 823 pupils. 

5. Woman 's Baptist Foreign Mission Society. iS/i. 

This Society is located in Boston, and works auxiliary 
to the Missionary Union. At its twentieth anniversary, 
April 22, 1891, they reported receipts from all sources of 
$102,629 for the previous year. 

6. Woman's Baptist Foreign Mission Society. i8ji. 

This Society is located in Chicago, and works auxiliary 
to the Missionary Union. At its twentieth anniversary, 
held April 14, 1891, it reported a total of $39,620 from 
all sources. 

7. Woman's Baptist Home Mission Society. 1877. 

This Society is located in Boston, and works in affilia- 
tion with the American Baptist Home Mission Society. 
At its fourteenth anniversary, held May 6, 1 891, it re- 
ported $43,535 total receipts for the past year. 



602 THE NEW DIRECTORY. 

8. Woman's Baptist Home Mission Society. 1877. 

This Society is located in Chicago, and more especially 
represents the West. It works in affiliation with the Amer- 
ican Baptist Home Mission Society. At its fourteenth 
anniversary, held May 18, 1891, the receipts reported from 
all sources were $35,492 for the previous year. 

9. Woman's Missionary Union. 1888. 

This Society, located in Baltimore, Md., is auxiliary to 
the Southern Baptist Convention, and at its third annual 
meeting, May 9, 1891, reported a total of $38,990 re- 
ceipts. 

10. General Baptist German Conference. 

The German Baptist General Conference is composed 
of the Consolidated Eastern Conference, the Central Con^ 
ference, the Northwestern Conference, the Southwestern 
Conference, and the Texan Conference. Their work is 
home mission, foreign mission and education, and is largely 
in affiliation with the American Baptist Home Mission 
Society. It meets triennially, and the report of the last 
anniversary is not at hand. 

11. Conventions of Colored Baptists. 

The New England Baptist Missionary Convention was 
organized May 14, 1875. The Baptist African Mission- 
ary Convention, for the West largely, was organized Janu- 
ary 15, 1873. The Baptist Foreign Missionary Convention 
was organized December, 1880. The American National 
Convention, organized August 15, 1886, largely for edu- 
cational purposes. Besides these, they have various edu- 



BENEVOLENT SOCIETIES. 603 

cational enterprises, supported and managed by them- 
selves. 

12. American Baptist Historical Society. 185 j. 

This Society is conducted by a Board located in Phila- 
delphia. The object is to collect and preserve valuable 
data connected with Baptist history and affairs. Materials 
having reference to matters of denominational history and 
literature are collected, stored and preserved for future 
reference and use. 

13. American Baptist Education Society. 1888. 

Various education societies had previously existed, op- 
erating on local fields, and limited in extent. This was 
organized May 16, 1888, to embrace the whole extent 
of our denominational field in America, and assist in 
founding and strengthening Baptist institutions of learning, 
both academic, collegiate and theological. At the third 
anniversary, held May 8, 1891, the sum of $209,850 was 
reported as appropriated to the objects of the Society, and 
not less than $1,165,500 added to our educational insti- 
tutions through the Society's agency. 

14. Baptist Young People s Union. 1891. 

Of late years there has been a most energetic tendency 
to young people's organizations. Baptists could not be 
long behind. This was, to a large extent, the foundation 
on a national scale of various local movements in the 
West. The headquarters are located in Chicago, with 
auxiliaries scattered through all the States. The objects 
contemplated are broadly all Christian work — missionary, 
educational and reformatory — each local society working 



604 THE NEW DIRECTORY. 

with and through the Church with which it is connected. 
They publish a weekly journal, raise and appropriate 
funds for all objects of Christian benevolence, and seek 
the production and development of Christian character 
through personal influence everywhere. 

Note. — The American and Foreign Bible Society, organized 
in 1838, for faithful translations of the Scriptures into foreign lan- 
guages; the American Bible Union, organized in 1850, for the 
faithful translation of the Scriptures into all languages, including 
the English; and the American Baptist Free Mission Society, or- 
ganized in 1843, for foreign missions, as a protest against, and 
freedom from, any complicity with slavery. These societies, 
after long and faithful service, and having accomplished much 
good, have all lapsed, and been discontinued as active agencies; 
either the peculiar conditions which called them into existence 
having ceased, or their work having been transferred to other 
organizations. 



SOME TESTOIONIAXS 

"Which appeared with the first edition of the Directory, and are 
equally applicable to this issue. 



From Dr. Eaton, of Madison University. 

There are several works of great excellence, treating of many of the 
topics included in the Directory; but none are so comprehensive of topics, 
and yet so compact, clear, and portable as the Directory. It contains a 
vast amount of practical information of great importance to Ministers and 
private members of our churches; and I am sure it will be generally hailed 
by the denomination as supplying a desideratum which has been long and 
widely felt. 

From Dr. Fuller, of Baltimore. 

I approve most cordially of every part of it. Its doctrines are such as I 
see everywhere in the Bible, and its suggestions are admirable. I hope it 
will be published in cheap form, so as to be purchased by all the members 
of our churches. 

From Dr. Williams, of New York. 

It seems to me, on the whole, a felicitous idea to have thus, in a brief 
and cheap manual, so much of useful and necessary information for the 
new member at his first joining one of our churches. 

From Dr. Crawford, of Mercer University. 
The plan of the work is admirable, and the execution excellent. It is 
well calculated to do good by both enlightening and confirming our young 
members in their faith. I will express the hope that it may be extensively 
circulated, and of great use. 

From Dr. Jeter, of Richmond. 

I am much pleased with the plan and execution of the work. It will 
prove in my judgment, an invaluable Guide to our church members, and 
will contribute much to secure uniformity in the faith, discipline and forms 
of our churches. 

From Dr. Dowling, of New York. 

The book is just what is needed by all Baptist church members, as a 
companion to the Bible, in the study of the nature of a Gospel church, its 
offices, ordinances, government, worship, and doctrines. I most heartily 
commend your book, as a convenient, and I think almost indispensable, 
pocket companion, for every Baptist. 

From Rev. Dr. Lathrop, of New York. 
I have long regarded such a work as a desideratum in our Baptist litera- 
ture. To our church members generally, but especially to the young, and 
to those who have but little experience in the usages of our denomination, 
your book I regard as invaluable. 

From Dr. Hotchkiss, of Rochester University. 
It seems to me to be an excellent manual for ministers and members of 
churches. The work blends the qualities of conciseness and fullness better 
than I recollect to have seen done in any similar work. I hope the Direc- 
tory will have a wide circulation. 

From Rev. Dr. Weston, of Peoria, III. 
It contains all that could be desired in the- same compass, and will supply 
a want long existing and widely felt in our churches. It is free from all 
local peculiarities, and must meet a welcome reception everywhere. It 
will sell with us by thousands, if put in a cheap form. 

From Dr. Gillett, of Neio York. 
I have read the " Directory," and have been interested and profited. I 
believe the Directory is the best of the kind I have read; indeed I know of 
no one claiming a similar character. I shall take pleasure in doing what 
I can to give your valuable manual " free course " among the people of my 
care. 

6o 5 



From Rev. Mr. Pratt, «/ Lexington, Ky. 

I know of no work that so fully, and within so small a compass, gives the 
information demanded by young and uninformed members of our churches. 
When its merits have become generally known, it will meet with an exten- 
sive sale. 

From Dr. Caldicott, of Boston. 

I do not hesitate to say that, in my opinion, it is the best work of refer- 
ence for churches and church members that has ever been published. It 
contains just that information which is needed to serve as a guide in all 
ecclesiastical matters. Such a work has been long needed. 

From Dr. Church, of New York. 
I have carefully examined the work, and find it a clear and concise 
analysis of the constitution, faith and usages of Baptist churches. The 
work seems to me adapted to do much good, by giving correct views of 
discipline, and the duties in general of church members. 

From Rev. Mr. Milliken, of Jackson, Miss. 
I am glad it is soon to be published, and shall certainly endeavor to put 
a copy of it into the hands of every member of my church. I can most 
cordially commend it as sound in doctrine, admirable in plan, and finished 
in its execution. I hope to see it scattered like the leaves of autumn, 
throughout churches in Mississippi, and the Southwest. 

From Mr. Kendrick, of Charleston, S. C. 
In purpose, plan and execution, it commends itself, to my judgment, as 
an admirable work. A treatise of this sort has been much needed in our 
churches. The present will happily supply the want so extensively rec- 
ognized. I think this Directory will be everywhere hailed with satis- 
faction. 

From Dr. Bright, of New York. 
The book deserves a very wide circulation in our churches. It will prove 
just such a helper as is needed to impart harmony and efficiency in all 
their meetings and plans. 

From Dr. Brantly, of Philadelphia. 
It is well calculated for a vade mecum for young converts, who have re- 
cently come into our churches in such large numbers. It will be criticised, 
and doubtless scrutinized, but I think it will stand the test. 

From Rev. Mr. Simmons, of Indianapolis, Ind. 
I hail the book with delight. It is admirably conceived, as to plan and 
style, and destined to do great good. 



NOTICES OF THE PRESS. 



This is an admirable work; the right thing at the right time. The in- 
formation embodied is indispensable to the young members of our 
churches, and too much needed by older members. Pithy, and to the 
point, it should be a pocket companion for all who desire to be familiar 
with the order of Christ's house. — Christian Herald. 

The Directory is an invaluable work, and every Baptist pastor, yea, and 
every private member of every church, ought to own a copy for study and 
reference. It is, in our judgment, a sound exposition of Baptist faith and 
practice. — Christian Index. 

Dr. Hiscox has performed an acceptable service to the denomination. 
He has supplied a needed work, and, considering the wide diversity of 
topic, and the inevitable brevity of treatment, has rendered it as nearly 
perfect as could have been reasonably expected. The merits of the 
volume will make it a permanent contribution to our church literature.— 
Religious Herald. 

This is a book on important subjects, and appears as a truly timely 
work. The author has the ability to execute the task in an orthodox 
manner, and furnish a manual in these troublous times that shall be 
highly appreciated. No doubt it will be largely circulated. — Christian 
Chronicle. 

606 










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